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Jewish Ceremonial Institutions 


and Customs 








eget thee SNS bi s5 5, 
“ 


Ie, 





Seder Plate 


Jewish 


Ceremonial Institutions 


and 


Customs 


By 
William Rosenau, Ph.D., L.H.D. 


Rabbi, Congregation Oheb Shalom 
Associate in Post-Biblical Hebrew, Fohns Hopkins University 
Baltimore, Md, 


THIRD AND REVISED EDITION 





NEW YORK 


BLOCH PUBLISHING COMPANY, Inc. 
‘THE JEWISH BOOK CONCERN” 


1925 


COPYRIGHT, 1903, 1912, 1925, BY WILLIAM ROSENAU 


Printed in the U.S.A. by 
THE BARNES PRINTING CO., INC. 
NEW YORK 


PREFACE 


The lectures, on which the matter contained 
in this volume is based, were originally deliv- 
ered before the Oriental Seminary of the Johns 
Hopkins University in the winter of 1901. 
Their abstracts printed in the Jewish and sec- 
ular press prompted many persons to ask for 
the loan of the manuscript. When told that 
the loan could not be made, the suggestion was 
offered that the lectures be issued for circula- 
tion. Hence, the author determined to cast 
the lectures into popular form. The third and 
revised edition is published on account of the 
undiminished demand for this book. The ac- 
companying plates are based on the objects of 
the Sonneborn collection of Jewish ceremonial 
objects, at the Johns Hopkins University. 


W. R. 


RPO ae 
uu i) 1 
ak) WA Mis 
, J -t 

Ato alr arf hal 


Goa! 





TABLE OF CONTENTS 





CHAPTER PAGE 
I THE SYNAGOGUE AND ITS UTENSILS II 
II THE WorSHIPPER AND THE WEEK 
WAV DERVICE Ge eee cite acces 43 
LID THE SABBATH (SERVICER .i sh. eisiecss 63 
IV PASSOVER, PENTECOST, AND THE 
TOASTS erie vereteer or ee tecmuarseh ek cee 73 
V Tue TisHr1t HOLIDAYS AND THE 
TTATUSTIOLIDAYS ia iate tienes 87 
VI CUSTOMS IN THE HOME...............0000 103 
VII SABBATH IN THE HOME...............0 III 
VIII THE FESTIVALS IN THE HOME........ 117 
IX CIRCUMCISION AND REDEMPTION 
OF THE First BORN......0:....00000.03 127 
UV ARI VLDTZVAT est Wicca ent atte vat ets 145 
UNDA IVIAR BTA GH En Gur hii veg rtverse arenes eas I51 
XII DivorcE AND CHALITZAB.............0+ 163 
PLE PIVMLOURNINGS CUSTOMS yuictenstscrescces 173 
XIV RITUALISTIC SLAUGHTERING .......... 179 


Hi ‘ ; 
Hi { 
AAV} a) 

Wee yc 


ith RAR 
Or ai 





LIST OF ILLUSTRATIONS 


eck Pea oe eee ee Ade eee eee et oe Frontispiece 

FACING PAGE 
pe ci Ta ee On ee) Ce eg ee eet 28 
Torah with Robe and Ornaments..............-. KF. 
en NOC Oe DP RAMA Ce SSO eo a ao as 32 
PUNOE A PORMBEE. 6 s41. oS ote oes ob ace de de lta ll, 32 
Silver Ornaments for the Upper Part of Torah... 32 
NEE, ROEAM soeea ses ine Jean oes sass eek 35 
Eeacieny ties Meade os osc s Ak oe ak oe 49 
POE REPOR AAR: SEEMED Bos ol tee + He ces eee em 49 
Ranbena “lanrs Pirylacterses: 2.00... o6c- ee. < 49 
| 1 ee Ed iy ee pA eB OCD gs 59 
a ES i ae Bee Ape et hee ee 59 
ween, Saves. Collar for Valth. 2. 257.555552,2% 59 
PAM GRAMM, Ets oe we want hc kes eae oe ta 61 
Ener Seekers SO SS ae es ou os be 66 
Oe ag) ME LN =i ee Se ie es 66 
See OOS SIMD fount ou ca okie eee 90 
ACA UON eG RARCRUNE EI ooo na See nts wn He nls ieee Oa ors o4 
ase Mecentecte ? foo 5. Poe oe Soc ee 94 
Parchment Scroll of the Book of Esther......... 100 
eerie. Ho niet ee Pe avin ses Davie ck ans = AS 106 
DECFOEAM SEKI Ug ool naa eee Ke Point eNews 106 
ee RE eee Se Pt Or Pp Orn eee 111 
Sedieateckes and Candelabsa. . 5 22-2. Gil eos ae 112 
A Sh od ate 8 oe cs oo ote 120 
Die ae el a eo) 120 
Cee All PRN ao foots da ie sans Jere 124 
Peer, WAM AOR 8) on dod Sn me 160 
Bisley Dawes oe na oe en + 4 DR ORE oo a 165 
Knife for Slaughtering of Fowl................. 180 
Knife for Slaughtering of Small Cattle.......... 180 
Knife for Slaughtering of Large Cattle.......... 180 


eer reece Dasa we Be a eo ae eae 180 





CHAPTER I 
THE SYNAGOGUE AND ITS UTENSILS 


The Jewish ceremonial institutions to be 
treated in the course of these chapters are such 
as are still in vogue among the great majority 
of Jews. The fact, that not all Jews observe 
them, is due to a marked tendency in the Syn- 
agogue to de-rabbinize Judaism, by laying less 
emphasis on the forms and more on the spirit 
of the faith. There is, however, not a single 
Jewish congregation, be the congregation ever 
so radical in its opposition to ritualism, in 
which all ceremonial institutions have been 
abrogated. The conviction is well nigh univer- 
sal, that, while some institutions are absolutely 
meaningless for modern Jews, others are closely 
interwoven with the history and life of Juda- 
ism, because expressive of certain distinct 
teachings, aims and ideals. 

All Jewish ceremonial institutions do not 


pe 


I2 THE SYNAGOGUE 


have the same origin. Many are compara- 
tively recent establishments; some are the crea- 
tions of Talmudic times; and a few date back 
as far as the early days of the second Jewish 
commonwealth (circa 500 B. C. E.). 

Taken in their entirety Jewish ceremonial 
institutions may be grouped under two large 
divisions: 

(1) Those obtaining in the synagogue. 

(2) Those obtaining in the home. 

In taking up the first class, a word or two 
should be said about the name, purpose, and 
origin of the synagogue. The term synagogue 
is the Greek cuvaywyy, an assembly (from 
cuvéysty “to bring together”). Its Hebrew 
equivalent is Dj37 na and its Aramaic equiv- 
alent snv7I3 n’2 “house of assembly.” 

Among Jews the synagogue is generally 
called nDj3n n*2 “house of assembly,” although 
the names °5n nm‘. “house of prayer,’ n'2 
nn?x “house of God,” mn) m3 “house of the 
Lord,” wip “sanctuary,” and w’apen na“house 
of holiness,” titles by which the Temple at 
Jerusalem was originally known, are also ap- 


AND ITS UTENSILS 13 


plied to it. The term “synagogue,” by which 
is meant the Jewish house of worship, was 
coined about the middle of the third century 
B. C. E. in Alexandria, where the Jews first 
came in contact with Grecian culture and 
adopted Greek as their daily speech. 

The purpose of the synagogue was always 
threefold: devotional, educational, and com- 
munal. While the Jew is not only not for- 
bidden, but enjoined to indulge in private de- 
votions at his home and at times also at the 
homes of others, he is always expected to give 
proof of his identification with the congrega- 
tion by attendance at set public services. The 
synagogue is considered the means for the pres- 
ervation of the Jewish religion. ‘Do not sep- 
arate thyself from the congregation’’ is made 
the authority for this duty. On week days 
public services are conducted twice daily in 
the synagogue—in the morning a little after 
sunrise, and in the evening shortly before sun- 
set. On the Sabbath and on every holiday, 


1 Aboth II, 5. 


14 THE SYNAGOGUE 


services are conducted on the eve of the day, 
the morning, the afternoon and the evening. 

Every synagogue is also a school. ‘There 
the young are taught the branches necessary 
for an active participation in the public devo- 
tion and for the proper understanding of the 
literature and history of Israel. In many a 
synagogue we find classes also for adults meet- 
ing daily for the purpose of studying the Old 
Testament, the Mishnah, the Talmud, the Mid- 
rashim, and later Rabbinical works. This fact 
accounts for the use of the term “Schul,” or 
“Schule,” applied to the synagogue by German 
Jews and Jews of German extraction. 

Until recently almost every synagogue was 
the center of Jewish social activity. Whatever 
charity had to be dispensed among the deserv- 
ing poor was furnished by the persons in con- 
gregational authority. In fact all “communal 
affairs’? "38 %30¥ were discussed and settled 
in the council of the synagogue. Such is still 
the case in the smaller Jewish centers. 

The synagogue, as a devotional, educational 
and communal institution is, according to Tal- 


AND ITS UTENSILS 15 


mudic tradition, post-exilic in origin. At the 
time of Ezra and Nehemiah, the people held 
gatherings for the reading of the law and the 
recitation of prayers. The Temple and syna- 
gogue stood side by side. N32 tan NNwID°NA2 
wipe “The synagogue is second only to the 
sanctuary,” said an ancient teacher.? In the 
second temple a hall known as “The hall of 
hewn stone” nan n3w> was devoted to syna- 
gogal purposes. Already before the destruction 
of the second temple (70 C. E.) the synagogue 
grew in prominence as a social factor. We 
are told in the Talmud, that synagogues flour- 
ished in all towns and villages of Palestine. 
There were some even in Jerusalem. The Pales- 
tinean synagogues mentioned as having arisen 
from time to time, are those of Lydda, Cesa- 
rea, Nazareth, Capernaum, and thirteen at 
Tiberias. The later Babylonian synagogues, 
of which records have been preserved, are those 
of Nehardea, Huzal, and Mata Mechasia. Cel- 
ebrated synagogues known to have been lo- 


2Targum Ezek. 11:6. 


16 THE SYNAGOGUE 


cated beyond Palestine and its immediate sur- 
roundings are those of Alexandria, Antioch, 
Damascus, Thessalonica, Ephesus, Corinth, 
Athens, and Rome. 

The architecture of synagogues is not ac- 

cording to any fixed plan. All sorts of designs 
have been followed, the Moorish predominat- 
ing and the Gothic having been carefully 
avoided. Israel Abrahams, commenting on the 
architecture of the synagogue, says: ‘As to 
the shape of synagogues, no special form can 
be called Jewish. A famous authority of the 
last century maintained, that no Jewish law old 
or new restricted the fancy of synagogue archi- 
tects in this respect. He, himself, authorized 
the choice of an octagonal form, and this shape 
is now rather popular on the continent. 
The Temple courts— which were used for 
prayer meetings—were oblong or square, but 
there was at one time a prevalent notion in 
England that synagogues were round.’”® 

The site chosen for the erection of syna- 


8 Abrahams: “Jewish Life in the Middle Ages,” 
p. 30. 


AND ITS UTENSILS 17 


gogues is always prominent. Synagogues are 
usually built at street corners, near gateways, 
along running streams of water, or in open 
fields. The attempt, whenever possible, is 
made to build synagogues on elevated ground, 
in order that the house of God may be the 
most conspicuous structure. Rab, a teacher 
of the third century, remarks, that the city 
in which private residences tower above the 
Synagogue, cannot escape destruction.* And 
Rab Ashi (352-427 C. E.) believes, that 
the preservation of the Babylonian city 
Sura in times of trying persecution must 
be attributed to the fact, that its synagogues 
surpassed all other structures in size. A cus- 
tom worthy of notice is, that a synagogue was 
never torn down or abandoned before another 
existed to take its place. 

The position of the synagogue is regulated 
by law. The majority of the synagogues face 
West and those, which do not, have their 
auditoriums so arranged that worshippers face 


4 Sabbath 1], a. 


18 THE SYNAGOGUE 


the East while praying. Or, to put it in dif- 
ferent words, the entrance is in most instances 
on the west side of the building and the ark, 
toward which the worshippers turn while pray- 
ing, is along the eastern wall. According to 
the Mishnah® Jews at the time of the existence 
of the temple faced the West while praying, as 
a protest against sun-worshippers who were in 
the habit of greeting the sun by turning toward 
it in the morning. When sun-worship ceased, 
about the time of the Israelitish dispersion 70 
C. E., Jews living west of Jerusalem turned 
eastward as a sign of grief and hope, while 
those east of Jerusalem turned westward. An- 
other reason for the existence of this custom 
is the passage:° 

“And (they) pray unto Thee toward their land 
which Thou gavest unto their fathers, the city which 


Thou hast chosen and the house which I have built 
for Thy name.” 


Whether synagogues need to be built so 
that worshippers turn toward the East is a 


5 Succah 5:4. 
8T Kings 8:48. 


AND ITS UTENSILS IQ 


matter of dispute among the teachers of the 
Talmud. Rabbi Abin declared the custom a 
law only while the temple existed, and Rabbis 
Ishmael and Oshaiah believed the custom un- 
necessary on the ground that God is every- 
where and not confined to one spot. 

Although in synagogues there is a total ab- 
sence of all images, portraits and statues be- 
cause of the second commandment’ 


“Thou shalt not have any other gods before Me; 
Thou shalt not make unto thyself any graven image, 
or the likeness of anything in the heavens above, the 
earth beneath, or the waters under the earth,” 


the interior of synagogues is far from being 
severely plain. We often find, inscribed upon 
the walls, Scriptural passages bearing upon the 
house of God or glorifying God in one way or 
another. In some instances the decorations are 
costly. Tradition tells of the marvelous beauty 
of the Alexandrian synagogue. Spanish and 
Italian synagogues were especially famous for 
their decorative elaborateness. The lion is of 
course the favorite decoration. It was always 


7 Exodus 20:3, 4. 


20 THE SYNAGOGUE 


regarded the symbol of protection and reminded 
the worshipper of the words:* 


“Like a lion’s whelp, O Judah, from the prey, my 
son, thou risest.” 


The double triangle 117 130 “The shield of 
David,” although visible on the exterior and 
interior of almost every synagogue, is of any- 
thing but Jewish origin.® 

Israel Abrahams remarks: ‘Some authori- 
ties applied the restriction (namely of deco- 
rating synagogues with images) only to the 
human figure. . . .Others forbade all rep- 
resentation of natural objects. . . . In the 
twelfth century the Cologne synagogue had 
painted glass windows and it was not an un- 
known thing for birds and snakes, probably 
grotesques, rather than accurate representa- 
tions, to appear without Rabbinical sanction on 
the walls of the synagogue.’”*® 

In the majority of synagogues we find no 

8 Gen. 49:9. 

9 Friedlander’s “Jewish Religion’; Jewish Encycl. 
Vol. VIII, p. 251. 


10 Abrahams, “Jewish Life in the Middle Ages,” 
p. 29. 


AND ITS UTENSILS 2k 


musical instruments. Wherever the organ ex- 
ists it is a comparatively recent institution. 
The reason for the absence of instrumental 
music lies in the prohibition to play instru- 
ments on Sabbaths and Holy days” (as such 
playing is considered work) and in the desire 
to preserve apparent mourning for the destruc- 
tion of the temple. 

Only a small proportion of synagogues can 
boast of family pews. In most of them the 
women are separated from the men; the latter 
congregating in the so-called “court for men” 
nwax nity, and the former in the so-called 
“court for women” Ow nary. To the court 
for men, women are not admitted. The court 
for women is, as a rule, a room adjoining the 
court for men, the two courts communicating 
by a window or balcony. If there is no sep- 
arate apartment for women, the women are 
given seats behind the men and are curtained 
off from the latter. It is in this way that the 
women are enabled to follow the services. Gal- 


11 Erubin 104, a. 


aie THE SYNAGOGUE 


leries, like those in modern synagogues where 
family pews have not yet been introduced, were 
not known in earlier times. The separation of 
the sexes undoubtedly dates back to the nity 
ows “the court for women” in the Temple.” 
The reasons urged at present for the exclusion 
of women from the main auditorium of some 
synagogues are, the Biblical precedent that 
women were not permitted to enter the prem- 
ises of the sanctuary and the fear-that their 
presence might distract the attention of the 
men in their devotions. Israel Abrahams tells, 
that formerly, in their own prayer meetings, 
the women were led by female precentors, some 
of whom acquired enviable reputations for effi- 
ciency. The epitaph of one of them, Urania of 
Worms, belonging perhaps to the thirteenth 
century, runs thus: 


“This headstone commemorates the eminent and 
excellent lady Urania, the daughter of R. Abraham, 
who was the chief of the synagogue singers. His 
prayer for his people rose up unto glory. 

And as to her, she, too, with sweet tunefulness 


12 Middoth 2:5. 


AND ITS UTENSILS 23 


officiated before the female worshippers to whom she 
sang the hymnal portions. In devout service her 
memory shall be preserved.”18 


The seats for the worshippers are in many 
instances arranged along the walls of the syn- 
agogue in order to leave the center of the audi- 
torium perfectly free for the pulpit. In such 
instances the seats of the learned of the con- 
gregation are nearest to the eastern wall or 
immediately in front of the ark. 

As a rule the auditorium consists of three 
parts corresponding to the three apartments of 
the temple in ancient Jerusalem. The first 
apartment, as one enters the door of the audi- 
torium, corresponding to the temple court, is 
the space occupied by the congregation dur- 
ing worship. The second apartment, corre- 
sponding to the inner space of the temple, 
where altar, shew bread, table, and candelabra 
were found, consists of a platform with the 
inow (lit. “table”) “reading desk.” In the Tal- 
mud this platform is called ‘“‘bema” (from the 
Greek (yu). It is known also by the name 


18 “Jewish Life in the Middle Ages,” p. 26. 


24 THE SYNAGOGUE 


“almemar” corrupted from the Arabic “al-min- 
bar,” pulpit. The third apartment, correspond- 
ing to the “Holy of Holies” in the temple with 
the ark of the covenant, in which were depos- 
ited the two tablets of stone, consists of the 
ark with the scrolls of the law. A “curtain” 
n3>) separates the second and third apartments. 

There is nothing requiring particular descrip- 
tion in the first apartment—the space occu- 
pied by the congregation. : 

The second apartment, “‘bema,” or ‘“al-me- 
mar,” is a raised platform. The officiating pre- 
centor, known as 1128 n'ow “messenger of the 
congregation” to the Most High, here conducts 
the services and reads the sections from the law 
and the prophets. It is also the place where 
all public announcements are made. In con- 
ducting the services the appointed readers in 
orthodox synagogues always face the East and 
hence have their backs turned to the congre- 
gation. The reading desk, also called 8'D7)3, 
is always decorated with a richly embroidered 
cover. In some synagogues the foundation of 
the bema extends several inches below the floor 


AND ITS UTENSILS 25 


of the auditorium, in order that the following 
thought may be literally exemplified: 
“Out of the depths have I cried unto the Lord.’’!4 


If the bema is not built thus, special prayers 
directed to God are delivered from a place 
lower than the bema, usually the place between 
the bema and the ark. 

In many synagogues there is no space be- 
tween the bema and the ark—the bema being 
pushed forward toward the ark. Maimonides, 
a teacher of the twelfth century, fixes the bema 
in the center of the auditorium, like in the an- 
cient Alexandrian synagogue, in order that the 
precentor might be heard equally well in all 
parts of the building. Joseph Caro, a teacher 
of the sixteenth century and author of the 
Shulchan Aruch, “the prepared table” (a code 
on the Jewish ritual and conduct, to which fre- 
quent references will be made), grants the priv- 
ilege of moving the bema toward the ark. In 
Germany, Austria, England, France and Amer- 
ica, Jews have built synagogues availing them- 


14 Ps, 130:1. 


26 THE SYNAGOGUE 


selves of this privilege, while in Portugal and 
Spain the opinion of Maimonides is faithfully 
followed. 

Between the bema and the ark, that is, im- 
mediately in front of the ark, we find suspended 
the 72n 13 “perpetual lamp.” It is constantly 
—as its name indicates—kept burning. It is 
made either of gold, silver or burnished brass. 
As an institution of the synagogue it is of com- 
paratively recent establishment, not having 
been mentioned by Rabbinical teachers. Its 
Biblical authority is: 

“And thou shalt command the children of Israel 
that they bring the pure olive oil beaten out for the 
lighting to cause the lamp to burn always. In the 
tabernacle of the congregation without the veil, which 
is before the testimony, Aaron and his sons shall order 
it from evening to morning before the Lord. It shall 


be a statute forever unto their generations, on behalf 
of the children of Israel.’’15 


Symbolically the perpetual lamp attests the 
firm conviction of Jews, that the light of in- 
struction will always issue from the synagogue. 

The ark, called 12N or IN or wTPA IMS 


15 Pom Ss20, 02 ke 


AND ITS UTENSILS 27 


and occupying the middle of the east side of 
every synagogue, is constructed of either wood 
or marble. In earlier times it was simply a 
niche in the wall. It is the repository for the 
scrolls, several copies of which congregations 
almost always possess. Some congregations 
are known to own between thirty and forty. 
The ark is approached by steps leading to it 
from the second apartment. On the top of the 
ark are found two tablets, with the first two 
words of each of the ten commandments in 
Hebrew characters, representative of the two 
tablets of stone brought by Moses from Mt. 
Sinai. Immediately below these tablets the 
inscription 7O\Y ANS 19 135 ys “Know before 
Whom thou art standing,” is seen in many syn- 
agogues. The whole ark, except the tablets, or 
sometimes only the receptacle for the scrolls, 
is covered by a curtain, beautifully embroi- 
dered. This curtain is made either of satin, silk 
or velvet. A favorite figure on the curtain is 
a crown with the letters n’3 the initials of 
minand “The crown of the law” below it. 
An inscription often found on the curtain is: 


28 THE SYNAGOGUE 


on 9432 m7) ‘NWI have always set the Lord 
before me.” ** On different occasions we find 
different-colored curtains. The curtain of the 
ark, for the most part, corresponds in color to 
that of the cover on the reader’s desk and the 
robes on the scrolls. If, for example, red pre- 
vails.on Sabbaths, purple is used on Passover, 
Feast of Weeks and Feast of Booths. White 
is, however, everywhere the color of the vest- 
ments on the New Year’s festival and the Day 
of Atonement. 

Formerly, the ark was portable, like the ark 
of the covenant. On certain extraordinary oc- 
casions, when on account of absence of rain a 
general fast was ordered, the ark with the 
scrolls was carried into the street where spe- 
cial services were conducted. 

The scrolls found in the ark contain the five 
books of Moses in Hebrew characters. The 
text is unpointed and unpunctuated; that is, 
only the consonants are given. Neither are 
chapters and verses indicated. Every scroll is 


16 Ps. 16:8. 


i 
i 
3 
c 
t 


fe Sosa aay Cte 


Curtain for Ark—Parocheth 








AND ITS UTENSILS 29 


known as a “‘sefer,” “book”; as “torah,” “law,” 
or as “sefer torah,” “the book of the law.” 
The special rules governing the making of 
the scrolls are given in Caro’s Shulchan Aruch.*" 
The “sefer torah,” scroll, is a parchment roll 
written by hand upon the thoroughly cured 
skin of a Levitically clean animal. The skin 
of the calf or sheep is usually taken for this 
purpose, though the skin of other animals may 
be used. The ink is made of lamp-black. While 
the text is unpointed and unpunctuated the 
paragraphs are marked according to the Ma- 
sora, some starting a new line, others leaving 
space at the end of the line. The parchment 
must be written upon one side only. When a 
leaf has been completed the writing must al- 
ways be turned upward. If dust gathers on the 
written parchment it is regarded a mark of 
disrespect shown the law. Mistakes may be 
corrected, but no mistakes should be left un- 
corrected for more than thirty days. The mar- 
gin alongside of the separate columns is regu- 


17 Yoreh Deah, Sefer Torah, §270-284. 


30 THE SYNAGOGUE 


lated by law. The width of a leaf of parch- 
ment, often consisting of several columns, 
should not exceed in measure the circumference 
of the scroll when closed. The separate leaves, 
when completed, are fastened together with the 
sinews of a clean animal, thus forming the 
scroll, and are then mounted on wooden rollers, 
the handles of which, protruding above and he- 
low, are of either wood, ivory or silver. The 
“sopher” scribe, writing the scroll must be not 
only an expert in his work but also a man of 
unquestioned piety, and must, while doing his 
work, allow nothing to distract his attention. 
When the scroll is in the ark it is attired 
as follows: First it is held secure by a linen, 
silk, or velvet wrapper usually inscribed with 
the name of the donor. A silver clasp is some- 
times used. The linen, silk, and velvet wrap- 
pers are in some localities the donations of the 
male children and are by them brought to the 
synagogue on the occasion of their first visit 
to the house of God. This first visit usually 
takes place as soon as possible after circum- 
cision. ‘The child is taken to the synagogue 


AND ITS UTENSILS 31 


and there it places the wrapper on the scrolls. 
In this event the wrapper contains, in Hebrew 
characters, the full names of the child and its 
parents. When the scroll is secure a robe is 
placed over it. Robes are of different colors, 
mostly corresponding to the color of the cur- 
tain, suspended in front of the ark, and are 
beautifully embroidered in gold. Some of the 
inscriptions embroidered on the robes are: 

moon mn nan“The law of the Lord is per- 
rect,’? 

m2 mn nso “The commandment of the 
Lord is clear.” 

mint opty Wi “The support of the right- 
eous is the Lord.” 

n/3 meaning 771n 1n2 “The crown of the 
law.” 

Sometimes we find only the double triangle, 
the so-called shield of David. 

In addition to the robe many a scroll is 
handsomely decorated with trimmings, known 
as wip > “holy vessels.” These vessels are 
in most instances made of silver. Over the 
upper rollers are placed artistically worked top- 


ce. THE SYNAGOGUE 


pieces with bells. Over the robe an elaborate 
breast plate is suspended by a chain. And over 
the breast plate extends a pointer, terminating 
in the figure of a hand, and hence called “yad” 
(hand), with which the reader points to the 
text while reciting the Pentateuchal portion. 
This pointer is suspended from the scroll by 
a chain and is often as much as twelve inches 
long. A fact worth mentioning is, that the top 
pieces at the upper end are decorated with a 
crown emblematic of the crown of-the law. In 
addition to the crown decorating the breast 
plate are sometimes also the figures of lions— 
symbol of strength. 

The scroll is read every Sabbath, usually 
between the morning service ‘“‘shacharith” and 
the additional or forenoon service “musaf.”’ 

The recitation of the portion from the scrolls 
is called “the reading of the law,” ANN nN Mp 
The reading of the law once every seven years, 
we are told is enjoined in Scriptures. 


“At the end of every seven years, in the solemnity 
of the year of release, in the Feast of Tabernacles 
when all Israel is come to appear before the Lord 
thy God, in the place which He shall choose, thou 





Torah with Robe and Ornaments 





yeioy jo weg Ii9ddy 94} Of syUsUTeUIO IDIATIS H-€ JoJUIOg J9ATIS Z YeloOy, IOF Playg I9ATIS T 








AND ITS UTENSILS a0 


shalt read the law before all Israel in their hearing. 
Gather the people together, men, women and chil- 
dren, and the stranger that is within thy gates, that 
they may hear, and that they may learn, and fear the 
Lord your God, and observe to do all the words of 
this law; and that their children, which have not 
known anything, may hear and learn to fear the Lord 
your God.’’18 


For the purpose of Sabbath readings the 
Pentateuch is divided into a large number of 
sections. ‘There are twelve in Genesis, eleven 
in Exodus, ten in Leviticus, ten in Numbers 
and eleven in Deuteronomy; fifty-four in all. 
In a year of 12 lunar months, consisting of 
elther 353, 354 or 355 days, there are at the 
most 51 Sabbaths. To get over the entire law 
in one year in such congregations, in which the 
annual cycle prevails, the combination of two 
consecutive sections into one takes place on 
some Sabbaths. The reading of the law is con- 
ducted in regular order beginning with the first 
chapter of Genesis, on the Sabbath immediately 
following the Festival of Rejoicing Over the 
Law, celebrated on the 2 3d day of Tishri. | In 


18 Deut. 31:10-13. 


34 THE SYNAGOGUE 


order not to bring the law to an end at any time, 
the first chapter of Genesis is read on the Feast | 
of Rejoicing Over the Law as soon as the book 
of Deuteronomy has been completed. The sec- 
tions are known by names taken from one word 
or two words in their respective opening verses. 
Thus the first one is known as “Bereshith” (in 
the beginning), the second as ‘“‘Noah,” the third 
as “Lech Lecha” (Get thee out), and so on. 
On holidays the portions of the law read are 
usually those which contain some direct or in- 
direct reference to the occasion celebrated or 
its implied message. If a holiday happens to 
fall on Sabbath, the regular Sabbath portion is 
set aside for the holiday section. On Sabbaths 
occurring on the new moon, on four Sab- 
baths immediately preceding Passover, and on 
holidays two scrolls are usually read. From 
the first the Sabbath or holiday section is read, 
while from the second an account of the spe- 
cial Biblical custom attaching to the specific 
occasion in question is added. Each section is 
called a sidra (order), and each sidra is di- 
vided into seven sub-sections. When the scroll 








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AND ITS UTENSILS 35 


is put on the desk eight males are called to the 
bema. Every one of these recites the following 
blessing before the reading of a sub-section: 


“Praise ye the Lord, Who is to be praised; praised 
be the Lord, Who is to be praised forever and aye.” 

“Praised art Thou, O Lord, our God, King of the 
Universe, Who has chosen us from among all nations 
and has given us His law. Praised art Thou, O 
Lord, Giver of the law.” 


Upon the completion of the sub-section the 
person called to the scroll recites this second 
benediction: 


“Praised art Thou, O Lord, our God, King of the 
Universe, Who has given us a law of truth and has 
placed within us the longing for life eternal. Praised 
art Thou, O Lord, Giver of the law.” 


Originally every person called to the desk 
read his own sub-section. Later, however, in 
order not to embarrass persons unable to read 
the unpointed text, the precentor or reader, 
appointed for the purpose (8711? °Y3) read the 
whole sidra. The only exception made is the 
occasion of a boy’s Bar Mitzvah, confirmation 
—an event commemorating the attainment of 
his thirteenth birthday. Then the boy him- 
self reads his portion. The order in which peo- 


36 THE SYNAGOGUE 


ple are called to the desk is as follows: First 
we have a representative of the priestly family 
of Aaron, ‘Cohen’; next a descendant of the 
house of Levi, ‘‘Levite”; and then six others, 
supposed to belong to the other tribes of Israel, 
and simply termed Israelites. The six, known 
as Israelites, are summoned to the desk as the 
third, the fourth, the fifth, the sixth, the seventh 
and the Maftir ‘“‘he who is to conclude.” The 
Maftir is included also on holidays. Among 
Portuguese Jews, as in many orthodox Euro- 
pean and Asiatic synagogues, those called to the 
desk are summoned by their full Hebrew names. 
In earlier times this custom obtained among 
Jews everywhere. 

The eighth person (Maftir), whose Penta- 
teuchal sub-section consists of the last few 
verses of the seventh sub-section, is also ex- 
pected to read the portion from the Prophets 
assigned for the Sabbath. It should be noted 
that a prophetical section is read on holidays 
as well as on the Sabbath. The subject mat- 
ter of the prophetical section selected by the 
liturgists of the synagogue always treats a 


AND ITS UTENSILS 37 


theme similar to the one discussed in the Pen- 
tateuchal portion. The origin of the “Haphta- 
roth,” prophetical sections, is a matter of dis- 
pute. One theory holds, that they originated 
in times of persecution, when Jews were for- 
bidden to read the scroll. Another claims, that 
the Haphtaroth served as a protest against the 
Samaritans, who regarded only the Torah and 
not the other Scriptural writings holy. It is, 
however, more than likely that these prophet- 
ical sections were introduced as soon as the 
prophetical writings became a part of the Bib- 
lical canon. 

The scroll is also read during the services 
on Sabbath afternoon (the section then always 
consisting of the opening sub-section of the 
portion of the following Sabbath), and on Mon- 
days and Thursdays at the early morning ser- 
vice. The reading of the scroll on Mondays 
and Thursdays is said to have originated at 
the time of Ezra, who provided for such read- 
ing for the benefit of the country people. They 
came to the city on these days and could not, 
on account of the Sabbath law, which forbade 


38 THE SYNAGOGUE 


their travelling great distances, come to listen 
to the reading of the regular portion on the 
Sabbath day. 


In some congregations, instead of an annual 
cycle of the reading of the Pentateuch, a three 
years’ cycle, and in others even a seven years’ 
cycle, obtains. The great majority of congre- 
gations, however, still adhere to the annual 
cycle. : 

The calling of persons to the desk for the 
recitation of benedictions over a sub-section has 
been discontinued by some congregations in 
order to maintain decorum during services, 
which is often materially impaired. In such 
instances the regularly officiating precentor is 
the only one to recite the benedictions. 


It should be stated here, that the number 
of persons called to the bema in those congre- 
gations where the annual cycle obtains is 3 on 
Sabbath afternoons and week days; 4 on new 
moon and half holidays, ““Chol Hammoed,” by 
which is meant the festive week of Passover 
and Feast of Booths; 5 on festivals; and 6 on 
the Day of Atonement. These numbers given for 


AND ITS UTENSILS 39 


holidays and the Day of Atonement do not in- 
clude the Maftir, the concluding section accom- 
panied by a prophetical portion, added on these 
days, as has been before explained. 


The manner of the reading of the law is 
worthy of specification. The section is usually 
sung. This is also the case in the reading of 
the Haphtarah, though the intonations of the 
Haphtarah and other portions of Scriptures like 
the Song of Songs, Ruth, Lamentations, Eccle- 
siastes and Esther, set aside for reading on spe- 
cial sacred occasions, are different from that of 
the sections of the scrolls. The accents found 
in the Masoretic text of the Bible, are made to 
serve aS musical notes to indicate how certain 
words are to be intoned. The Greek word 
ceoxy) (Trope) is the name given by German 
Jews to the peculiar chant, while the Hebrew 
“Neginah” (melody) is used in the same sense 
among Portuguese Jews. This chant has been 
developed into an elaborate system. Among 
the so-called Reform Jews, the chant is not 
used in the reading of the Scriptures. Nor is 
the chant of Pentateuchal sections the same on 


40 THE SYNAGOGUE 


all occasions and among all Jews. The chant 
for the New Year and Day of Atonement is 
different from that of the Sabbath, and that of 
German Jews from that of the Portuguese Jews. 
The custom of chanting the Bible is undoubt- 
edly as old as the use of the Scriptures in the 
devotion of the synagogue. A Talmudical au- 
thority remarks: 

“Whoever reads the Bible without pleasant- 
ness (i. e., modulation of the voice or chant- 
ing) and teaches the oral law without song, to 
him are applied the words taken from Ezekiel 
20:25: ‘I also gave them statutes which were 
not good.’ ”’** 

The removal of the scrolls from the ark be- 
fore reading and their return to the ark after 
reading is accompanied with great solemnity. 
_ The character of the service is not uniform the 
world over.| Jews located in sections widely 
separated from one another have different rit- 
ualistic methods of procedure. The one most 
common in Europe and America is given here. 


19 Megillah 29, b. 


AND ITS UTENSILS 4I 


First a hymn of glorification is rendered, open- 
ing: “There is none among the gods like Thee, 
O Lord.” The congregation rises while the 
ark is opened and the precentor steps before the 
ark reciting the words: ‘‘When the ark jour- 
neyed, Moses said: Arise, O Lord, and let 
Thine enemies be scattered and let those who 
hate Thee flee before Thee. From Zion the 
law goes forth and the word of the Lord from 
Jerusalem. Praised be He, who gave the law 
in its holiness to Israel, His people.”’ Then fol- 
low the declaration of the oneness of God and 
the proclamation of His greatness. From the 
ark the precentor goes with the scroll in sol- 
emn procession to the bema, where the orna- 
ments, robe and wrapper are removed, and the 
scroll is prepared for reading. Before the read- 
ing takes place the scroll is unrolled to the ex- 
tent of a few columns of the text and lifted 
up before the assembled congregation while 
the precentor exclaims: 


“This is the law which Moses put before the chil- 
dren of Israel by command of the Lord.” 


The honor of closing and dressing the scrolls 


A2 THE SYNAGOGUE 


is in most congregations conferred upon two 
worshippers, the one holding, while the other 
re-invests the scroll with wrapper, robe and 
ornaments. 

When the scroll is returned to the ark songs 
of praise are again rendered, which conclude 
with the following exclamations: 


“Valuable instruction I have given you. Forsake 
ye not my law. It is a tree of life to those who lay 
hold of it, and its supporters are happy. Its ways 
are ways of pleasantness, and all its paths are peace. 
Cause us, O Lord, to return to Thee and we shall 
return. Renew our days as of old.” 


CHAPTER II 


THE WORSHIPPER AND THE WEEK DaAy 
SERVICE 


In our attempt to present the religious cus- 
toms and practices of Israel we shall, in this 
chapter, make in thought a visit to the Jewish 
house of worship and observe some of the spe- 
cial institutions worthy of note. There is per- 
haps no class of people to whom the house of 
worship is more sacred than to the Jew. The 
laws preventing its desecration are numerous 
and are framed to meet all violations of sanc- 
tity, in which men may indulge. The Jewish 
teachers of the second century placed the same 
emphasis upon respect for the synagogue as 
upon regard for the ancient temple, of which 
the synagogue is the substitute. They forbade 
laughing and talking within its walls.* At his 
entrance and departure the worshipper is, as 


1 Megillah 28, a. 
43 


44 THE WORSHIPPER AND 


they said, to conduct himself with decorum. 
They tell, that one should go quickly to the 
house of God, but leave it slowly.” Eating and 
drinking are prohibited in the synagogue.* Ref- 
uge from the heat and rain was not to be taken 
in it.* People are admonished to be among the 
first at its services.” Before entering the syn- 
agogue the hands should be washed. For this 
purpose a pitcher with water is found in the 
ante-room, corresponding to the laver before 
the sanctuary and temple. In some localities 
burial from the synagogue is forbidden because 
of the defilement of the holy place by the corpse. 
An exception is made only in case the dead is 
one learned in the law. 

Upon close examination we find that a public 
service is never begun unless the quorum fixed 
by tradition is present. This quorum consists 
of ten men. Less than ten men is never re- 
garded a congregation sufficiently large for pub- 


2 Sabbath 32, a. 

8 Megillah 28, a. 

4 Megillah 28, b. 

> Baba Metzia 107, a. 


THE WEEK DAY SERVICE 45 


lic devotion. In the Ethics of the Fathers we 
read: 


“If ten are assembled and are engaged in the study 
of the law, the Shekhinah resides among them.’ 


It is on the basis of this opinion that the 
size of the quorum was fixed. While ten con- 
stituted a quorum in the earliest days of the 
existence of the synagogue, Treatise Soferim 
mentions that in Palestine services were once 
held with seven men.’ Women do not count as 
members of the quorum. The Rabbinical law 
exempts women from the performance of all 
religious duties which are to be executed at a 
definite time.* However, in some instances of 
the modern occidental synagogue, not only 
women are counted in the congregational quo- 
rum, but also ten people are not considered 
absolutely necessary for holding public wor- 
ship. 

Many communities are in the habit of hav- 
ing ten persons attend services for an emolu- 


6 Aboth 3:4. 
7 Soferim 10:7. 
8 Kiddushin 1:7. 


46 THE WORSHIPPER AND 


ment, in order that the conducting of a service 
be not prevented. During the Middle Ages, 
when in all probability this custom arose,° the 
persons engaged for this purpose were the older 
students of the Talmudic schools. Later, how- 
ever, it became customary to select persons 
from the deserving poor. 

While in the synagogue, worshippers keep 
their heads covered, a practice observed also 
by many persons when reading any and every 
Hebrew text, because literature written in the 
so-called ‘‘holy tongue” is considered specially 
sacred and its study is regarded a religious act. 
A not insignificant number of Jews consider it 
a sacrilege to go at any time with uncovered 
head. There is no Biblical warrant for this 
custom, although it is often stated, that as the 
high priest wore a head covering when officiat- 
ing in the sanctuary, so should every Jew when 
praying. The wearing of the head gear is un- 
-doubtedly nothing more than a remnant of 
orientalism. “ Among Mohammedans and Par- 


9 Abrahams: “Jewish Life in the Middle Ages,” p. 57. 


THE WEEK DAY SERVICE 47 


sees the same practice obtains. Nor does the 
lengthy discussion of the Talmudical passage 
mano aye 7333 WWI NS 4p N3“One should not 
make his head light before the Eastern gate’’’° 
convince the student, that the wearing of the 
hat is anything more than a custom without 
foundation in law. 

If some people consider the wearing of a 
head-covering an important feature in the de- 
votion of the Jew, the cause is none other than 
the insistence of Paul of Tarsus, that men 
should sit in the church with uncovered head as 
the surest means of severing their connection 
with the synagogue. Says Paul: 


“Every man praying or prophesying, having his 
head covered, dishonoreth his head. For. a man in- 
deed ought not to cover his head.” 11 12 


In a number of Jewish congregations the 
head covering is removed during worship on 
the ground that occidental residence and ori- 


10 Berachoth 54, a. 

11] Cor. 2:4, 7. 

12 For a fuller treatment of this custom in all 
its various aspects we refer to Fluegel’s “Gedanken 
ueber Religioese Braeuche und Anschauungen.” 


48 THE WORSHIPPER AND 


ental habits are incompatible. This is no new 
departure. Israel Abrahams tells, that on the 
Feast of Rejoicing Over the Law boys in the 
15th century ascended the bema bare-headed 
during the reading of the Pentateuchal section.** 
Even adults were known to have prayed bare- 
headed in France.** 

A point noteworthy in this connection is, that 
as the head is to be kept covered the hands are 
to be kept uncovered. Gloves must therefore 
be removed during devotion. ‘This custom is 
based on the synonymous use of praying with 
the Biblical phrase ‘‘spreading forth the hands.” 

During the early morning prayers on week 
days, but not on Sabbaths and holidays, in the 
Jew’s private as well as public devotions, males 
over thirteen years of age wear Tefillin (phy- 
lacteries), on the left arm and head. The 
Tefillin are two square boxes of hard parch- 
ment, each of which is called a “Bayith,” re- 
ceptacle, varying in size from half of a cubic 


13 Abrahams: “Jewish Life in the Middle Ages,” 
Dee, 
14 Geiger: Juedische Zeitschrift, III, 142. 


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THE WEEK DAY SERVICE 49 


inch to two and three cubic inches. Each re- 
ceptacle rests on a base with protruding loop, 
through which a leather strap is drawn. The 
two ends of the strap are tied together, so that 
the knot formed by the strap of the phylac- 
tery for the head has the shape of the Hebrew 
letter “daleth” 73 and the knot of the phylac- 
tery of the arm has the shape of the Hebrew 
letter “‘yad” °*. On the Bayith of the phylac- 
tery of the arm we see no letter impressed, 
while on two sides of the exterior of the Bayith 
of the phylactery of the head we see the letter 
“shin” w& embossed. This “‘shin,” together 
with the “daleth” and “‘yad,” just referred to, 
spell the word “Ww (“shaddai’”’) “Almighty.” 
The Bayith of the phylactery for the head is 
divided into four compartments. Into each one 
of these is put a piece of parchment contain- 
ing one of the four sections of the Pentateuch, 
interpreted as commanding the wearing of the 
phylacteries. The parchment put into the first 
compartment, starting with the right side as 
worn on the head, contains the following: 


“And the Lord spoke unto Moses saying, Sanctify 


50 THE WORSHIPPER AND 


unto me all the first born whatsoever openeth the 
womb among the children of Israel, both of man and 
of beast: it is mine. 

And Moses said unto the people, Remember this 
day in which ye came out from Egypt, out of the 
house of bondage; for by strength of hand the Lord 
brought you out from this place; there shall no leav- 
ened bread be eaten. 

This day came ye out in the month of Abib. 

And it shall be when the Lord shall bring thee into 
the land of the Canaanites, and the Hittites, and the 
Amorites, and the Hivites, and the Jebusites, which 
he sware unto thy fathers to give thee, a land flow- 
ing with milk and honey, that thou shalt keep this 
service in this month. 

Seven days thou shalt eat unleavened bread, and in 
the seventh day shall be a feast to the Lord. 

Unleavened bread shall be eaten seven days, and 
there shall no leavened bread be seen with thee, 
neither shall there be leaven seen with thee in all thy 
quarters. 

And thou shalt shew thy son in that day, saying, 
This is done because of that which the Lord did unto 
me when I came forth out of Egypt. 

And it shall be for a sign unto thee upon thine 
hand, and for a memorial between thine eyes, that the 
Lord’s law may be in thy mouth; for with a strong 
hand hath the Lord brought thee out of Egypt. 

Thou shalt therefore keep this ordinance in his sea- 
son from year to year.”15 


15 Fx. 13:1-10. 


THE WEEK DAY SERVICE 51 


The second compartment contains these pas- 
sages: 


“And it shall be when the Lord shall bring thee 
into the land of the Canaanites, as he sware unto thee 
and unto thy fathers and shall give it thee. 

That thou shalt set apart unto the Lord all that 
openeth the matrix and every firstling that cometh of 
a beast which thou hast; the male shall be the Lord’s. 

And every firstling of an ass thou shalt redeem with 
a lamb; and if thou wilt not redeem it then thou shalt 
break his neck; and all the first born of man among 
thy children shalt thou redeem. 

And it shall be when thy son asketh thee in time to 
come saying, What is this? that thou shalt say unto 
him, By strength of hand the Lord brought us out 
from Egypt, from the house of bondage; 

And it came to pass when Pharaoh would hardly 
let us go, that the Lord slew all the first born in the 
land of Egypt, both the first born of man and the first 
born of beasts; therefore I sacrifice to the Lord all 
that openeth the matrix being males; but all the first 
born of my children I redeem. 

And it shall be for a token upon thine hand and 
for frontlets between thine eyes; for by strength of 
hand the Lord brought us forth out of Egypt.’ 16 


In the third compartment are the words: 


“Hear, O Israel, the Lord, our God, is one Lord. 
And thou shalt love the Lord, thy God, with all 


16 Fx, 13:11-16. 


52 THE WORSHIPPER AND 


thine heart, and with all thy soul, and with all thy 
might. 

And these words which I command thee this day 
shall be in thine heart; 

And thou shalt teach them diligently unto thy chil- 
dren, and shalt talk of them when thou sittest in thine 
house, and when thou walkest by the way, and when 
thou liest down, and when thou risest up. 

And thou shalt bind them for a sign upon thine 
hand, and they shall be as frontlets between thine 
eyes. 

And thou shalt write them upon the posts of thy 
house and on thy gates.” 17 


The parchment in the fourth compartment 
reads: 


“And it shall come to pass if ye shall harken dili- 
gently unto my commandments, which I command 
you this day, to love the Lord, your God, and to serve 
Him with all your heart and with all your soul, 

That I will give you the rain of your land in his 
due season; the first rain and the latter rain, that 
thou mayest gather in thy corn, and thy wine, and 
thine oil. 

And I will send grass in thy fields for thy cattle, 
that thou mayest eat and be full. 

Take heed to yourselves that your heart be not 
deceived and ye turn aside and serve other gods, and 
worship them; 

And then the Lord’s wrath be kindled against you, 


17 Deut. 6:4-9. 


THE WEEK DAY SERVICE So 


and He shut up the heaven that there be no rain, and 
that the land yield not her fruit; and lest ye perish 
quickly from off the good land which the Lord giveth 
you. 

Therefore shall ye lay up these, my words, in your 
heart and in your soul, and bind them for a sign upon 
your hand, that they may be as frontlets between 
your eyes. 

And ye shall teach them, your children, speaking 
of them when thou sittest in thine house, and when 
thou walkest by the way, when thou liest down and 
when thou risest up. 

And thou shalt write them upon the door-posts of 
thine house and upon thy gates.” 18 


The Bayith of the phylactery for the hand 
consists of only one compartment, into which 
is put a parchment containing the above four 
sections written continuously. The materials 
used in the making of the phylacteries must be 
of the skin of Levitically clean animals and the 
sections indicated must be written according to 
the rules governing the writing of the scrolls. 
The Talmudists trace every feature of the phy- 
lacteries, certainly without foundation, back to 
Moses, as they do almost every other cere- 
monial institution known to them. Although 


18 Deut. 11:13-20. 


54 THE WORSHIPPER AND 


the straps of the phylacteries are usually of 
black leather, the use of black leather could 
not have been universal, as one Rabbi’® is said 
to have fastened his phylacteries with purple 
ribbons. The Biblical passage, taken as the 
legal basis of the phylacteries, is the repeated 
Pentateuchal command, “and thou shalt bind 
them for a sign upon thy hand, and they shall 
be as frontlets between thine eyes.” This Bib- 
lical command is surely not to be taken liter- 
ally, but figuratively. It, very likely, means 
that the Israelite is to cherish and remember 
the words of the Lord. 

In putting the phylacteries on the body the 
phylactery of the arm is taken first. The box 
is fixed firmly on the naked left arm, upon the 
biceps muscle, above the elbow, and, when this 
is done, the worshipper recites the benediction: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us with His command- 
ments and commanded us to lay the phylacteries.” 


Hereupon the strap is wound seven times 


19 Menachoth 34-36, 


THE WEEK DAY SERVICE 55 


about the arm below the elbow. Then the phy- 
lactery for the head is put on with the box 
placed in the middle of the forehead below the 
hair and the two straps are arranged to hang 
forward over the shoulders, one on each side. 
While putting on this phylactery the following 
benediction is recited: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us with His command- 
ments and enjoined upon us the commandment of the 
phylactery.” 

Returning to the phylactery of the hand, its 
strap is wound in succession three times about 
the middle finger, once about the fourth, once 
about the middle, and finally around the whole 
hand. While this is done the following words 
are recited: 


“IT betroth thee unto me forever; I betroth thee 
unto me in righteousness, in judgment, in kindness 
and in mercy. I betroth thee unto me in faithfulness 
and thou shalt know the Lord.” 2° 


The worshipper then petitions God to con- 
sider the performance of the commandment re- 


20 Hosea 2:21, 22. 


56 THE WORSHIPPER AND 


garding the phylacteries, as though all six hun- 
dred and thirteen commandments, of which the 
law of Moses consists, had been faithfully exe- 
cuted. Here follows the morning devotion. 
When the devotion is ended the phylacteries 
are forthwith removed, that of the head being 
taken first. In putting them aside the straps 
are twisted around the base of the phylacter- 
ies. The phylacteries, when not in use, are 
kept as a rule in a bag of velvet or silk, beau- 
tifully embroidered with the shield of. David, 
or otherwise ornamented. While today phy- 
lacteries are worn by most Jews, only during 
their morning devotion, some people formerly 
wore them all day. There are some persons 
who lay two kinds of phylacteries; those of 
Rashi, a teacher of the 12th century, in whose 
phylacteries the Biblical sections of the parch- 
ment are written in the order stated above, and 
those of Rashi’s grandson, Rabbi Jacob, known 
as Rabbenu Tam, who held that the inverse of 
the order given by Rashi should be the order 
of the Biblical sections on the parchments. The 
Karaites, a sect established in the eighth cen- 


THE WEEK DAY SERVICE 57 


tury by Anan Ben David, denying the author- 
ity of Rabbinical tradition and adhering only to 
the Bible, do not lay phylacteries. Phylacter- 
ies have fallen into disuse also among many 
Jews of today. 

The term “‘Tefillin” reminds one of “‘tefillah,”’ 
prayer, and hence denotes things used during 
prayer. Originally it may have meant orna- 
ment. It is a substitute for the Biblical (tota- 
fah) “frontlet.” Its English equivalent, phy- 
lacteries, is derived from the Greek guAaxthorx 
not because they serve, like the guAaxchora, 
as amulets, but because the tefillin resemble the 
phylacteria in external appearance. Placed on 
arm and head they are to be at present as in 
the past reminders to cherish with the heart 
and to contemplate with the mind the law of 
God. 

During the morning service every male adult 
wears also a (talith) praying scarf. The reader 
wears the talith on all occasions. In some con- 
gregations mourners wear it during the bene- 
diction in which they extol God’s wisdom and 
greatness. On the Fast of Ab in commemora- 


58 THE WOPRSHIPPER AND 


tion of the destruction of Jerusalem, the talith 
is put on before the afternoon service in place 
of being put on at the beginning of the morn- 
ing service. Among the Portuguese Jews even 
boys wear a talith. Some people have two 
praying scarfs, one for week days and another 
of better material for Sabbaths and holidays. 
The talith usually is one of the remembrances 
given a boy on the occasion of his thirteenth 
birthday, the time of his religious majority. 
The talith is a rectangular piece of linen, 
wool or silk cloth. Some teachers objected to 
the linen praying scarf. The talith usually has 
blue or black stripes near its corners running 
all the way across the material and is decorated 
with a crown (atarah), consisting of a silk rib- 
bon or a strip of either silver or gold passe- 
menterie, running along the exterior upper part, 
so that, when put on, the “crown” fits around 
the neck. If the crown is of silver or gold it 
must be the pure metal and should be so 
marked. On each of the four corners of the 
talith are fringes—linen fringes for the linen 
talith, silk fringes for the silk talith, and woolen 








1 Large Talith 


2 Fringe for Talith 


3 Atarah—Silver Collar for Talith 


THE WEEK DAY SERVICE 59 


fringes for the woolen talith. Silk, wool and 
linen must not be mixed, the mixture of various 
materials being forbidden by Biblical law.** 
Should they be mixed the praying shawl is unfit 
for ritualistic use. These fringes are attached 
in obedience to the following Biblical injunc- 
tion: 

“Speak unto the children of Israel and bid them 
that they make them fringes in the borders of their 
garments, throughout their generations, and that they 
put upon the fringe of their borders a cord of blue; 
and it shall be unto you for a fringe that you may 
look upon it and remember all the commandments of 
the Lord and do them; and that ye seek not after 


your own heart and your own eyes after which ye go 
astray.” 22 


Another passage supposed to enjoin the use 
of the talith is: 
“Thou shalt make for thyself fringes upon the four 


corners of your garments with which thou coverest 
thyself.” 28 


In view of the fact, that the exact shade of 
the prescribed purple cord in the fringe can- 


21 Lev. 19:19; Deut. 22:11. 
22 Numb. 15:38, 39. 
23 Deut. 22:12. 


60 THE WORSHIPPER AND 


not be procured, white is used exclusively. 
Already in Talmudic times, about the fifth cen- 
tury of the Christian era, white was substi- 
tuted for the purple cord, owing to the difficul- 
ties of procuring the proper shade of purple. 
The material for the fringes must be manufac- 
tured for their express purpose. If of wool, 
they must be of wool carefully shorn and not 
plucked from the sheep. The fringes must be 
spun by Jews. They may be spun by non- 
Jews, only provided a Jew supervises the work. 
The fringes are put in a hole about an inch 
from the edge of the talith. The manner of 
their attachment is the following: Four threads, 
one of which is longer than the others, are 
passed through the hole; the two parts of the 
threads are bound together by the longer thread 
in a double knot; then the longer part of the 
longer thread is wound seven times about the 
seven halves of the four threads; then follow 
eight windings, then eleven, and then thirteen 
windings, and after each set of windings two 
knots are made. According to the Kabbalah, 
these knots and windings have a secret mean- 





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THE WEEK DAY SERVICE 61 


ing. The windings, thirty-nine in all, corre- 
spond to the numerical value of the letters con- 
stituting the two words JnNnin “The Lord 
is One,” since each letter of the Hebrew alpha- 
bet has numerical significance. 

The talith is worn either carefully folded 
over the shoulders, open and hanging over the 
back, or often over the head. When put on, 
the worshipper recites: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us with His command- 
ments, and commanded us to encircle ourselves with 
fringes.” 

The merit attached to wearing the fringes is 
considered very great, as great as that of laying 
the phylacteries. The talith, when folded, is 
usually stored away in a beautiful bag made 
for the purpose. The bag is of either silk or 
velvet and beautifully embroidered. 

In distinction to the talith ‘“‘gadol,” the large 
praying scarf, used during public devotions, 
there is the smaller praying scarf with fringes, 
used by all males, young boys included. It is 
known also by the name of “arba kanfoth,” 


62 THE WORSHIPPER 


the four cornered garment. It consists of any 
piece of cloth with an aperture in the center 
large enough to allow the head to pass through, 
so that half of it falls over and rests on the 
back, while the other half falls over and rests 
on the chest. It is usually worn below the outer 
garments and is put on in the morning, imme- 
diately after washing. When put on, this bene- 
diction is recited: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us with His command- 
ments and enjoined upon us the command with re- 
gard to the fringes.” 


The ‘“arba kanfoth” is not removed again 
until the wearer retires for the night. The small 
praying scarf undoubtedly originated at the 
time of persecution, when Jews were obliged to 
practice their ceremonies secretly. Like the 
phylacteries the praying scarf has fallen into 
disuse among some Jews. 


CHAPTER III 
THE SABBATH SERVICE 


From institutions characteristic of the 
week-day services let us proceed to those 
marking the Sabbath. The Jewish Sabbath 
and holy days do not begin with midnight, but 
with sundown of the day preceding, and end 
with the following sundown. This custom is 
based on the oft-recurring phrase in the Biblical 
creation story, “It was evening, and it was 
morning ” (the evening always preceding the 
morning in the mention of the day). In many 
synagogues the Sabbath is not welcomed in any 
other way than by special hymns and songs. 
However, into a great number of synagogues a 
ceremony called the “‘ Kiddush,” a feature of 
the Sabbath sanctification in the Jewish home, 
has found its way. The ‘“Kiddush” consists 
of the lifting up of a cup of wine by the pre- 
centor at the close of the evening devotion. In 

63 


64 THE SABBATH SERVICE 


doing this the precentor praises God the 
Creator of the Universe (Who is reported to 
have rested on the seventh day), for the crea- 
tion of the fruit of the vine and for the insti- 
tution of the Sabbath. The ‘ Kiddush” runs 
as follows: 


“And it was evening and it was morning the sixth 
day. 

And the heavens and earth were finished and all 
their hosts. And on the seventh day God had fin- 
ished His work which He had made, and He rested 
on the seventh day from all His work which He had 
made. And God blessed the seventh day and hal- 
lowed it, because He rested thereon from all His 
work which God had created and made. Praised art 
Thou Lord, our God, King of the Universe, Who cre- 
ates the fruit of the vine. 

“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us by His command- 
ments, and has taken pleasure in us, and in love and 
favor has given us His holy Sabbath as an inherit- 
ance, a memorial of the creation, that day being also 
the first of the holy convocations in remembrance of 
the departure from Egypt, for Thou hast chosen us, 
and sanctified us above all nations and in love and 
favor hast given us Thy Holy Sabbath as an inherit- 
ance. Praised art Thou O Lord, Who hallows the 
Sabbath.” 


Having concluded his benedictions the pre- 
centor does not drink from the cup, but places 


THE SABBATH SERVICE 65 


the cup upon the reading desk to be handed 
around among the boys attending the services. 
The sanctification of the day with wine takes 
place, on the eve of all sacred days except on 
fast days, in congregations where the sanctifi- 
cation (Kiddush) has become a fixed institu- 
tion. Although according to the Talmud? the 
“Kiddush” belonged to the evening meal in the 
home, T71YD Dipa2 NON WIP PXthe institution 
found its way into the public devotion of the 
synagogue. According to the teachers of the 
third century the synagogue was the lodging 
place for strangers. For this purpose separate 
apartments were fitted up. In order to sanctify 
the day with the proper joy, “for it is the wine 
which rejoiceth the heart of man,” the Kiddush 
was instituted at the close of the evening ser- 
vice, more especially since wine was no doubt 
not served at the free meals with which 
strangers were furnished. Although the House 
of Worship is no longer devoted to giving 
strangers lodging, the Kiddush has nevertheless 
been retained in many synagogues. 


1 Pesachim 101, a. 


66 THE SABBATH SERVICE 


As the Sabbath is welcomed with a special 
institution in the synagogue, so it is concluded 
after sunset on Saturday upon the appearance 
of three stars in the horizon. This concluding 
institution bears the name “Habdalah,” sepa- 
ration, distinction. The “Habdalah” has been 
preserved in all synagogues, the members of 
which believe in strict adherence to the Sabbath 
law as laid down by the Rabbis. It is the 
signal to the worshipper that he may again 
attend to work as indicated in the Rabbinical 
maxim, 


Ssay OTP PAN Mwy w DIND 15 TDN 


‘‘Man is forbidden to attend to his needs until he 
has conformed to the ‘Habdalah.’ ” 2 


Originally the ‘““Habdalah” consisted of the 
interpolation of a special benediction in the 
body of the evening service, but later its present 
form was added. 

The “Habdalah” is conducted as follows: 
Wine is poured into a goblet until it overflows 
into the saucer beneath. The goblet is then 


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THE SABBATH SERVICE 67 


lifted up by the precentor with his right hand. 
At the same time he holds in his left hand a 
box containing sweet smelling spices, while the 
sexton or some young boy in attendance at the 
services holds a burning taper. The reader be- 
gins the ceremony by intoning the words: 

“Behold, God is my salvation. I will trust and 
not be afraid, for the Lord, Yah, is my strength and 
my song. He is also become my salvation, and ye 
shall draw water with joy from the fountains of 
salvation. Salvation is with the Lord. May Thy 
blessing be on Thy people. Selah. The Lord of 
Hosts is with us. The God of Jacob is our refuge. 
Selah. The Jews were once favored with delight 
and joy, gladness and honor. Thus may it also be 
with us. I will lift up the cup of salvation and call 
upon the name of the Lord.” 

Hereupon follows the benediction over the 
goblet of wine: 

“Praised art Thou, O Lord, our God, King of the 
Universe, Creator of the fruit of the vine.” 

Putting down again the goblet the precentor 
recites the benediction over the spices. It 
reads: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who creates diverse species of spices.” 


68 THE SABBATH SERVICE 


Opening the box and inhaling some of the 
fragrance the precentor proceeds to the blessing 
over the light. He holds his hands over the 
burning taper and says: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who creates the light of the fire.” 


Taking the burning taper from the person 
who has held it, the precentor extinguishes it 
in the wine, of the saucer, and, while doing so, 
says: 

“Praised art Thou O Lord, our God, King of the 
Universe, Who has made a distinction between things 
sacred and profane, between light and darkness, be- 
tween Israel and other nations, between the seventh 
day and six days of labor. Praised art Thou O 


Lord, Who has made distinction between things sacred 
and profane.” 


The various elements of the Habdalah are 
not without their symbolical significance. The 
principal meal of the day was taken after sun- 
down. Light and burning incense marked its 
special character. These could not be procured 
on the Sabbath, on which the use of fire was 
prohibited in the words: ‘“‘Ye shall not kindle a 
fire in your dwellings,”’* and therefore had to 


3 Ex. 35: 3. 


THE SABBATH SERVICE 69 


be enjoyed upon the conclusion of the Sabbath. 
To-day the spice, the substitute for the incense, 
is according to some teachers made to stand for 
the pleasure which the Sabbath brings, while 
the light is to remind one of God’s creation on 
the first day, to which the approaching day of 
the week corresponds. The overflowing of the 
cup with wine is symbolical of the enjoyment 
of God’s unbounded grace for which the Jew 
hopes. The placing of the hands over the light 
by the precentor, when he reaches the words 
“Between light and darkness,” is simply to 
illustrate the words by showing the light inside 
of the hands and the shadow outside of them. 
The Habdalah is also celebrated at the con- 
clusion of holidays, but with this difference, that 
the blessing of God as Creator of the light is 
omitted, since on holidays, excepting the Day 
of Atonement, fire could be handled. On the 
night of the Day of Atonement the blessing over 
the spices is omitted from the Habdalah, unless 
the Day of Atonement happens to occur on a 
Sabbath, in which case all four blessings are 
- recited. The Habdalah undergoes a change also, 


70 THE SABBATH SERVICE 


if the Sabbath is followed by the ninth day of 
Ab, a fast day in commemoration of the de- 
struction of Jerusalem. In this event only the 
blessing over the light is pronounced on Satur- 
day night, that of the spices is omitted, and the 
remaining two blessings are recited Sunday 
after the fast. 


The goblets used, both in the sanctification 
and the conclusion of the Sabbath, are of dif- 
ferent materials and of various designs. The 
more costly one is always used for the sanctifi- 
cation. The goblets are in the shape of either 
cups or tumblers. If the goblet is of silver, it 
is as a rule engraved with Hebrew characters. 


The spice boxes used at the conclusion of the 
Sabbath also vary both in material and design. 
A popular box is one made of cedar wood said 
to be imported from the Lebanon. Boxes of 
this kind are usually inscribed with the Hebrew 
for “Jerusalem.” If the box consists of silver 
it is usually in the form of a tower with a silver 
flag flying on the top. Spice boxes range in 
size from three to twelve inches. The collection 
of Jewish ceremonial objects at the Smithsonian 


THE SABBATH SERVICE 71 


Institution at the United States National Mu- 
seum in Washington contains a spice bottle 
made of china with its neck in oxidized silver. 
The taper used is always of pure wax. It con- 
sists elther of one piece or three pieces twisted 
together. It is used either with or without a 
candlestick, but mostly without one. It must 
be kindled by none but the observing Jew, who 
is forbidden to touch fire on the Sabbath. In 
addition to these two institutions there are no 
others marking the services on the Sabbath in 
the synagogue. 





CHAPTER IV 
PASSOVER, PENTECOST AND THE Fasts. 


The ceremonial institutions, marking the 
observance of Jewish holidays in the synagogue 
proper, constitute the subject matter of this and 
the next chapter. The occasion engaging our 
attention first is “Pesach,” Passover, because it 
is the first festival celebrated in the order of 
the Jewish calendar months. Before proceeding 
to a description of its peculiar public obser- 
vances, a word on the Jewish religious calendar 
is not only in order, but also necessary. I call 
the calendar religious, because in matters non- 
religious or secular, that mode of reckoning 
obtains among Jews which their non-Jewish 
neighbors follow. | 

The Jewish calendar is the lunar calendar. 
Every month consists of either 29 or 30 days, 
and is regulated by the revolution of the moon 
around the earth. New moon always indicates 


73 


= 


f 


74 PASSOVER, PENTECOST 


the beginning of the new month. The ordinary 
year consists of twelve lunar months, making 
353, 354, Or 355 days in all. Noting from this 
difference between the lunar year and the solar 
year of 365 days, that in a very short time 
holidays would be shifted very far from their 
appointed season, the question arises, in what 
way is this difficulty offset? Seven times in 
every cycle of 19 years, as in the Metonic cal- 
endar, provision is made for a leap year, by the 
addition of a thirteenth month. The leap years 
are the third, sixth, eighth, eleventh, four- 
teenth, seventeenth and nineteenth of every 
cycle of nineteen years. The names of the 
months, which are of Babylonian origin, a fact 
to which the Talmud testifies, are Nisan, Iyar, 
Sivan, Tammuz, Ab, Ellul, Tishri, Heshvan, 
Kislev, Tebeth, Shebat, Adar, while the name 
of the thirteenth month in case of leap year is 
Adar Sheni, second Adar. The first month, Ni- 
san, occurs in spring and begins in either March 
or April. Nisan is made the first month because 
in this month the exode from Egypt, marking 
the beginning of Israel’s national life, took 


AND THE FASTS 75 


place. The Jewish calendar is so arranged 
that the first day of the seventh month, Tishri, 
cannot fall on Sunday, Wednesday or Friday 
(in order to prevent the Day of Atonement 
from occurring on Friday or Sunday, because 
the preparation of food is forbidden on the 
Sabbath), and to prevent the last day of the 
Feast of Booths from happening on Saturday. 
Whenever the beginning of Tishri threatens to 
fall on Sunday, Wednesday or Friday a day is 
added to the passing year and een from the 
immediately following one. 


In the earliest times great difficulty attached 
to the observance of holidays on the same day 
by all Jews, but the difficulty was easily met. 
The new moon had to be proclaimed by the 
Synhedrin. As soon as two witnesses testified 
before this august body to the appearance of 
the new moon and their testimony was found 
to be based on fact, the people living in Pales- 
tine, Syria and Babylonia were notified of the 
new moon, either by messengers or fire signals 
given on top of hills. If no witnesses were 
found to testify, the day, on which the new 


76 PASSOVER, PENTECOST 


moon was expected, was added to the preceding 
month. The celebration of festivals depended 
altogether upon the proclamation of the new 
moon by the Synhedrin. There were, how- 
ever, communities, whom word could not reach 
in time for the observance of the month’s be- 
ginning celebrated as a half holiday. -In order 
to effect simultaneity of observance among all 
Jews, those living too far from the seat of the 
Synhedrin, to be informed in time, celebrated 
not only two days at the beginning of the 
month, namely, the last day of the passing 
month and the first day of the coming month, 
but also two days of the festive seasons, on 
which, according to Scriptures, a holy convo- 
cation was ordered. Rosh Hashanah (the first 
day of the 7th month, the day of Memorial) 
was observed even by Palestinean Jews for two 
days, while the Day of Atonement was observed 
everywhere for only one day, owing to the strain 
which fasting produced on the human body. In 
the great majority of congregations the cele- 
bration of holidays for two days is still con- 
tinued, although unnecessary since the forma- 


AND THE FASTS ey 


tion of an exact calendar. Jews have been in 
possession of a correctly computed calendar 
since the middle of the fourth century, the 
work of Hillel II, or Hillel the younger, as he 
is commonly called. 

In order not to neglect the observance of 
days commanded by Jewish law, every member 
of the synagogue, as a rule, provides himself 
with a calendar every year. The Hebrew 
equivalent for calendar is ‘“Luach,” which orig- 
inally denotes “table” or “tablet.” These 
calendars contain not only the Hebrew dates 
and the corresponding secular dates, but also 
indicate festivals and holy seasons, and the 
sections read from the scrolls in the synagogue 
on the various Sabbaths of the year. 

But to return to (Pesach) Passover! It is 
the holiday celebrated from the eve of the 15th 
of Nisan (either March or April) for seven 
days among some Jews, and for eight days 
among most of them, in commemoration of the 
deliverance of ancient Israel from Egyptian 
slavery. It is known by the name “Feast of 
unleavened bread,”’ because of the absence of 


78 PASSOVER, PENTECOST 


all leaven from Jewish homes and the use of 
only the unleavened as enjoined in Exodus 
12:15; 13:7; and other passages. Only the 
first and seventh days are, according to Scrip- 
tures, holy convocations; while the rest are half 
holidays, although, as indicated in the discus- 
sion of the Jewish calendar, the second and the 
additional eighth days are dignified as full holi- 
days. According to the Shulchan Aruch, the 
work of Joseph Caro, referred to before, no 
mourning addresses are to be delivered during 
the whole month of Nisan, on account of 
the joy which should mark the celebration of 
Israel’s emancipation from slavery. Fasting 
was also interdicted, with the exception of the 
fast enjoined upon the first born males on the 
day preceding Passover, in commemora- 
tion of the fact, that the first born Israelites 
were spared the t1oth plague which befell 
Egypt. If the eve of Passover happens to fall 
on Saturday the first born fasts on Thursday 
preceding. 

Passover is more of a family feast, provided 
the number of ceremonial institutions deter- 


AND THE FASTS 79 


mines its character. In the synagogue proper 
there are very few special features to be ob- 
served in addition to the reading of psalms of 
thanksgiving and glorification, incorporated 
into the regular service or taking the place of a 
part of it. During the forenoon, in the addi- 
tional service of the first day of Passover, which 
follows immediately upon the return of the 
scrolls to the ark, the prayer for rain recited 
during the entire autumn and winter, beginning 
with the ‘‘Feast of Assembly” to be spoken of 
later, is discontinued, and the prayer for dew 
is inserted in its place. The reading of these 
prayers is, as may be readily seen, based alto- 
gether upon Palestinean climatic conditions, and 
hardly upon conditions obtaining in other coun- 
tries. 

A custom worthy of note, which is begun im- 
mediately after the evening service on the eve 
of the second day of Passover, and continued 
until the Feast of Weeks, namely for 50 days, 
is the counting of the “Omer.” An “Omer” is 
a measure about the size of a half of a gallon. 
It contained a small specimen of the first har- 


80 PASSOVER, PENTECOST 


vest, brought by the ancient Israelites as an 
offering to the priest, when, as pilgrims, they 
came to Jerusalem on this feast. The institu- 
tion of counting is based on the following: 


“And ye shall count unto you from the morrow, 
after the Sabbath, from the day that ye brought the 
sheaf of the wave offering, seven Sabbaths shall ye 
complete; even unto the morrow, after the seventh 
Sabbath, shall ye number fifty days.” 1 


The counting is preceded by a blessing, 
which reads: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us by His command- 
ments, and has commanded us to count the days of 
the Omer.” 


The manner of counting is as follows: ‘This 
day is the day since the Omer.” 

After seven days the number of weeks in the 
Omer is also specified. The days of counting 
are called the “‘Sefirah.” During this time Jews 
do not marry or give banquets, as it is a Season 
replete with sad memories. Massacres of Jews 
took place at this time both during the reign 
of the Emperor Hadrian and the Crusades. The 





Ley, 232153716; 


AND THE FASTS 8I 


33d day of the Omer, the 18th of Iyar, is, how- 
ever, excepted. Joyous occasions may be cele- 
brated at this time, as according to tradition a 
plague which raged among the disciples of 
Rabbi Akibah (135 C. E.), was on this day 
stayed. In some congregations a tablet is sus- 
pended from the wall of the synagogue indi- 
cating the exact day of the Omer season. 

Before closing the subject of Passover it 
should be stated that on it the “Song of Songs” 
is read, owing to the seasonable suggestion of 
the verse: ‘‘Behold the winter is gone,” and 
because the ‘Song of Songs” is by the Rabbis 
said to teach the espousal of Israel the beloved 
and God the Lover which took place at the 
time of the first Passover in grey antiquity. 

On the 6th day of the 3d month, called Sivan, 
occurring either in May or June, Jews celebrate 
a feast, which according to Deuteronomy * is 
called “Feast of Weeks,” because occurring at 
the expiration of seven full weeks after the 


2.Gan, 2: 15. 
3 Deut. 16: 10. 


82 PASSOVER, PENTECOST 


second day of Passover. In Lev. 23: 16 it is 


identified with the 5oth day of the counting of 


the Omer. According to Ex. 23: 16, it is the 
Feast of the early harvest gathered in Pales- 
tine, on which day the offering of the first fruit 
had to be brought to Jerusalem. This custom of 
bringing the offering of the last fruit has been 
replaced in many an occidental synagogue by 
decorating the Jewish house of worship with 
trees, plants, and flowers. T he Feast is known 
also by the name “Day of the Giving of the 
Law,” because of an existing tradition to the 
\ effect, that the revelation of God’s word to 
Israel at Mount Sinai took place on on the 6th day 
‘of the 3d month, Often termed the marriage 
anniversary of Israel to God, a great portion of 
the modern European and American Syna- 
gogues has selected this day as the time, on 
which young men and women are confirmed, or 
formally accepted as active members of their 
faith. In addition to selected holiday prayers 
and chants the day is not celebrated by distinct 
ceremonies. ‘The Biblical scroll read on this 
festival is the book of Ruth, because it tells of 


a — 


AND THE FASTS 83 


Ruth’s acceptance of the true faith and the 
harvest of the first fruits in the fields of Boaz. 

In many congregations, the night preceding 
the Feast of Weeks is observed in the school 
rooms of the synagogue by a watch, during 
which, passages from the scriptures and Tal- 
mudical books are recited. This institution has 
its origin in the three days’ preparation enjoined 
upon ancient Israel.* (A similar watch is held 
the 7th night of the Feast of Tabernacles, to be 
explained later. \ The watch in most cases in- 
cludes a repast. During Medieval times the 
Feast of Weeks was the occasion, on which 
every male child at 5 years of age and at a later 
age if physically weak, was introduced to school 
life. He was given his first lesson in Hebrew, 
and in the synagogue was offered the oppor- 
tunity of hearing the ten commandments read 
from the scroll, since these constitute a part of 
the day’s scriptural section.” _ 

On the 17th of the fourth month, Tammuz, a 


4Ex. 19: 10-12. 
5“Jewish Life in the Middle Ages,” p. 348. 


84 PASSOVER, PENTECOST 


fast day is observed in the synagogues conform- 
ing to Rabbinical law, in commemoration of the 
breach made in the wall of Jerusalem. Another 
fast is celebrated on the oth of the fifth month, 
Ab, in memory of the destruction of both the 
first and second Temples. During the three 
weeks intervening between these two fasts, 
many Jews abstain from pleasure and the use 
of meat in their diet. Some impose this re- 
striction upon themselves only during the eight 
days immediately preceding the 9th of Ab. The 
fast of Tammuz, like all other fasts, except the 
Day of Atonement, commences at daybreak, 
but the fast of Ab lasts, like the Day of Atone- 
ment, for twenty-four hours, from evening until 
evening. The restrictions, which the Jew puts 
on himself on these occasions, are endured as a 
mark of his mourning over the downfall of the 
holy city. These two fasts are ignored in a 
number of synagogues, because their constit- 
uents regard the downfall of Jerusalem and 
Israel’s dispersion an opportunity given, in 
the wisdom of Providence, to Israel for the ful- 
fillment of its mission, although the memory of 


AND THE FASTS 85 


Jerusalem is cherished by all Jews. During the 
day of these two fasts various elegies are re- 
cited. On the fast of Ab, the book of Lamen- 
tations is the scroll designated for reading in 
the synagogue and is chanted in distinctive 
minor key. 

In this connection it is necessary to 
point to some of the other fasts, observed by 
many Jews, and to indicate the reasons for 
their celebration. They are the Fast of 
Gedaliah on the third day of the seventh month, 
Tishri (celebrated on account of the murder of 
Gedaliah, Governor of Jerusalem); the Fast of 
Tebeth, on the tenth day of the tenth month, 
Tebeth (in memory of the commencement of 
the siege of Jerusalem); and the Fast of Esther, 
on the thirteenth day of the twelfth month, 
Adar, or in case of leap year the thirteenth day 
of the thirteenth month, Adar Sheni (in com- 
memoration of the contemplated slaughter of 
. the Jews of Persia). 


Tis. Ale eet 
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Pre 


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CHAPTER V 


THE Tisuri HoLipAYS AND THE HALF 
HOLIDAYS 


We now approach the study of the most im- 
portant days for modern Jews. They are those 
from the first to the tenth day of the seventh 
month, Tishri. Taken together they are known 
as ‘“Yamim Neroim,” solemn days, and ‘“‘Asereth 
Y’me Teshubah,” ten days of Penitence. Their 
purpose is to prompt the Jew to self-examina- 
tion and reconciliation with God. The first of 
these days is called “Rosh Hashanah,” New 
Year—a name the Biblical writers do not know. 
In the Bible * it is termed “Yom Teruah,” day 
of blowing the alarm, and “Zichron Teruah,” 
memorial of blowing the alarm. The terms 
“Day of Memorial” and “Day of Judgment” 
are also applied to this day. It is not our pur- 


1 Numb. 29: 1. 
87 


88 THE TISHRI HOLIDAYS 


pose here to explain how the first of the seventh 
month instead of the first day of the first month 
served as the beginning of the New Year. 
Suffice it to say, that the first of Tishri was in 
many respects the commencement of the year. 
In this month the Jubilee year began, slaves 
were emancipated and landed property re- 
verted to its original owner. 

The most prominent feature in the public 
devotion of the synagogue consists of the blow- 
ing of the ram’s horn. Long before the arrival 
of the festival its notes are heard. The whole 
of the preceding month (Ellul) is regarded a 
month of preparation. ‘“Selichoth,” special 
prayers for forgiveness of sin and the blowing 
of the Shofar mark the preparation. This 
month of preparation takes its character from 
a well-known tradition. It is reported, that on 
the first of Ellul Moses ascended Mt. Sinai for 
the third time and returned on the tenth of 
Tishri, with the assurance of God’s pardon to 
Israel. While in Biblical times the Shofar was 
used for all sorts of announcements, like that of 
New Moon and festivals, the year of release, 


AND THE HALF HOLIDAYS 89 


the call to battle, as signal of victory, and as an 
instrument in processions, its purpose on this 
holiday is to rouse Jews to the serious con- 
templation of their sinfulness and their duty to 
lead a godly life. Saadya, a teacher of the tenth 
century, holds, that the Shofar reminds Jews 
of the creation, their duty to God, the revela- 
tion on Mt. Sinai, the teachings of the proph- 
ets, the destruction of the Temple, the bind- 
ing of Isaac as a sacrifice, imminent danger, the 
Day of Judgment, the redemption of Israel, and 
the resurrection. 

The Shofar is made of a ram’s horn flat- 
tened by heat. It is always crooked and is 
finished with a mouth-piece. It is absolutely 
devoid of all decorations. 

The Shofar is blown for the first time on New 
Year before the scrolls are returned to the ark 
and is preceded by the following benedictions: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us with His command- 
ments, and commanded us to hear the sound of the 
Shofar. 

“Praised art Thou O Lord, our God, King of the 
Universe, Who has kept us alive, sustained us and 
caused us to enjoy this season.” 


go THE TISHRI HOLIDAYS 


There are four kinds of sounds produced by 
the Shofar: 

(a) Tekiah—the unbroken sound. 

(b) Shebarim—the broken sound. 

(c) Teruah—the wave-like sound. 

(d) The long Tekiah—the prolonged un- 
broken sound. 

These four sounds are arranged in three sets 
of blasts. 

The first is Tekiah, Shebarim, Teruah; 
sounded three times in succession. - 

The second is Tekiah, Shebarim, Tekiah; 
also sounded three times in succession. 

The third is Tekiah, Teruah, Tekiah; 
sounded three times, with this exception, that 
the last Tekiah is the prolonged Tekiah. 

After every set of blasts a pause follows, 
during which devotional reflections are recited. 
The first of these sets of blasts is directed to 
the angel Sharshia; the second to the angel 
Tartiel; and, after the third set, all angels are 
implored to help worshippers to become thor- 
oughly imbued with the meaning of the Shofar’s 
sounds. The doctrine with regard to these 





Different Sizes of Ram’s Horn— Shofar 





AND THE HALF HOLIDAYS OI 


angels was introduced by the Kabbalists and is 
not Jewish. 

In the Mussaf services, the service follow- 
ing the return of the scrolls to the ark, there 
are again three sets of blasts with prayers inter- 
vening between the first and second, and the 
second and third sets of blasts. If the first day 
of the New Year occurs on the Sabbath the 
Shofar is not sounded, owing to the labor it 
entails. The blowing then takes place only on 
the second day. In some congregations, where 
New Year is celebrated for one day only, the 
ritual provides for the blowing of the Shofar, 
even on Sabbath.’ 

The person blowing the Shofar must per- 
form this service standing on the bema of the 
synagogue. The Shofar when blown is held in 
the right hand, with the opening, from which 
the sound issues, turned upward. In addition to 
the month of Ellul and New Year, the Shofar is 
sounded at the close of the Day of Atonement. 
Among the Portuguese Jews it is then sounded 


2 Szold-Jastrow Ritual. 


Q2 THE TISHRI HOLIDAYS 


four times, and among others but once.\_And 
finally it is sounded on the seventh day of the 
Feast of Tabernacles, at each of the seven cir- 

_ cuits made around the synagogue. 

~ One word more about the Jewish New Year. 
On New Year, as well as on the subsequent holy 
day, the worshippers, in the most conservative 
synagogues, wear their burial shrouds as an 
incentive to sincere repentance, for it helps to 
remind people of their mortality, the uncer- 
tainty of life and the divine judgment. 

In addition to fasting, the special confes- 
sions of guilt, and the petitions for forgiveness, 
there is but one peculiar ceremonial institution 
marking the observance of the Day of Atone- 
ment. The institution referred to consists of 
the kindling of a large wax taper by every mem- 
ber of the congregation near the bema of the 
synagogue or at the seats of worshippers in 
memory of departed dear ones. The taper is 
always large enough to burn the entire twenty- 
four hours of the fast. The reason for the 
kindling of the taper lies in the comparison the 
Bible makes between the soul of man, in the 


AND THE HALF HOLIDAYS 93 


immortality of which the Jew believes, and a 
lamp or light. 

. We shall now take up for consideration the 
Feast of Booths occurring on the fifteenth day 
of the seventh month, Tishri. It is observed for 
seven days, the first day alone being a holy 
convocation, while the remaining six days are 
half holidays. It is instituted in memory of 
the dwelling of the children of Israel in booths 
when they journeyed through the wilderness.’* 
Being a harvest festival, the Feast of Booths is 
observed in the synagogue by songs of praise, 
the decoration of the synagogue with plants and 
fruits, more especially with the use of ‘the 
palm branch” “Lulab” and the “citron” 
“Ethrog.” The preparation of the palm branch 
is based on the passage: 


“And ye shall take unto you on the first day the 
fruit of the goodly tree, branches of palm trees, and 
boughs of thick leaved trees, and willows of the 
brook, and ye shall rejoice before the Lord your God 
seven days.” 4 


The palm branch is decorated at the lower 


3 Lev. 23: 43. 
4Lev. 23: 40. 


Q4 THE TISHRI HOLIDAYS 


part with myrtle and willow branches, attached 
to the palm branch by means of leaves of the © 
palm tree. When the palm branch and citron 


are picked up the benediction recited is: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us with His command- 
ments and commanded us the use of the palm branch.” 


On the first day is added the benediction, in 
which God is thanked for having spared the 
worshipper to enjoy this season. Not only the 
precentor but many a layman is provided with 
a lulab and ethrog. The palm branch and the 
citron are lifted up in full view of the congrega- 
tion during the rendition of psalms of praise and 
the prayer for God’s redemption, which are 
recited while a circuit is made around the syna- 
gogue. On Sabbath the lulab is not taken up, 
as the carrying of it is regarded a form of work, 
desecrating the day. The Karaites do not give 
the lulab a place in the synagogal service, but 
believe that it is to be used in the building of 
the “‘Succah,”’ Booth. 

In some synagogues a booth is erected, simi- 
lar to that met in the Jewish home. We shall 
not speak of the booth in this connection, as its 


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AND THE HALF HOLIDAYS 95 


discussion has its proper place among the cere- 
monial institutions, characterizing the Jewish 
home, to be discussed later. 

’ The last day of the Feast of Booths is called 
“Hoshana Rabba,” because on this day numer- 
ous petitions for the salvation of Israel are re- 
cited. During the intoning of these petitions, 
the worshippers make seven circuits around the 
auditorium of the synagogue. Among Portu- 
guese Jews the Shofar is sounded on this day, as 
if to give those, who have not become thor- 
oughly reconciled with God on the Atonement 
Day, a last opportunity of repentance before 
the final judgment of God is sealed. It is on 
the eve of this festival that a watch takes place, 
similar to the one held on the eve of the Feast 

of Weeks. 

\ On “Shemini Atzereth,” the Feast of As- 
sembly, celebrated on the 22d day of the seventh 
month, Tishri, no special ceremonial institution, 
except the reading of the scroll of Ecclesiastes, 
marks the public service. However, the day 
following, the 23rd day of the seventh month, 
known as “Simchath Torah,” “Feast of Rejoic- 


96 THE TISHRI HOLIDAYS 


ing Over the Law,” is characterized by an elab- 
orate institution. The feast is post-Biblical in 
origin and was not a fixed institution until the 
annual cycle of Pentateuchal reading from the 
scrolls was firmly established. As has been 
mentioned in the first chapter, the last section 
of Deuteronomy is read on this day from one 
scroll and the first section of Genesis from an- 
other. The recitations of the customary bene- 
dictions over the last sub-section, read from the 
first scroll, and over the first sub-section, read 
from the second, are prized as precious privi- 
leges and hence eagerly sought. The two per- 
sons, who obtain these privileges, often at the 
expense of rich offerings to the congregational 
treasury, are respectively titled ‘“Chasan 
Torah,” Bridegroom of the Law, and ‘‘Chasan 
Bereshith,” Bridegroom of Genesis. In many 
congregations, where this day is still observed, 
these two Bridegrooms are wont to tender their 
worshippers a repast. On the Day of Rejoic- 
ing Over the Law special inducements are held 
out to the younger members of the congregation 
to participate actively in the public service. 


AND THE HALF HOLIDAYS Q7 


Carrying flags with burning tapers, young boys 
will, on the eve of the day, join the procession 
in which all the scrolls owned by the congrega- 
tion are carried around the auditorium of the 
synagogue. As the procession moves through 
the auditorium women throw nuts and raisins 
from the galleries on the men and boys march- 
ing below—tokens of the sweetness which the 
study of the law yields to man. While the 
scrolls are out of the ark, which should at no 
time be empty, a burning taper is put into it. 
In some communities, it is customary to call 
even young boys, who have not yet attained the 
age of religious majority, to the bema to recite 
the benedictions over one of the sub-sections of 
the Pentateuchal festive portion. } 

Beginning with the 25th day of the ninth 
month, Kislev, Jews celebrate for eight days 
“Chanukkah,” Feast of Dedication, in com- 
memoration of the defeat of Antiochus Epi- 
phanes and the re-dedication of the Temple at 
Jerusalem by Judas Maccabeus (164 B.C. E.). 
It is called also “‘Feast of the Asmoneans.” It 
is celebrated by kindling, on every evening of 


98 THE TISHRI HOLIDAYS 


the feast, beginning with the eve of the first day, 
wax tapers or lamps. On the eve of the first day 
one light is kindled. The number of lights 
steadily increases until the eighth day is 
reached, the number always corresponding to 
the ordinal number of the day celebrated. A 
fresh taper daily is used for the kindling of the 
lights and bears the name ‘Shammash,” 
servant. In the Talmud there is a discussion 
as to whether the number of lights should in- 
crease or decrease from day to day. Hillel be- 
lieves in the increase and Shammai in the 
decrease. For the holding of the tapers every 
congregation possesses a candelabrum made 
either of burnished brass or silver. The cere- 
mony of kindling lights is based on a tradition, 
which tells, that, when the Temple was cleansed 
of all debris by Judas Maccabeus, he found a 
cruse of oil, hermetically closed with the high 
priest’s seal, the size of which indicated that 
there would be sufficient oil in it to last merely 
one day, whereas it miraculously lasted for 
eight days. On lighting the Chanukkah lights 
the following benedictions are recited: 


AND THE HALF HOLIDAYS 99 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us with His command- 
ments and has commanded. us to kindle the lights of 
Chanukkah.” 

“Praised art Thou O Lord, our God, King of the 
Universe, Who wrought miracles for our fathers in 
days of old at this season.” 


On the first night a third benediction, con- 
sisting of thanks to God for having spared the 
worshipper in health and life, is added. 

After the lighting of the tapers or lamps, a 
hymn of praise is sung, dwelling upon the fre- 
quent intercession of God’s help in the time of 
Israel’s early oppression. 

Purim, rendered according to Biblical ety- 
mology ‘‘Feast of Lots,” and celebrated on the 
t4th day of the twelfth month, Adar, and in 
case of leap year on the 14th day of the thir- 
teenth month, has its public service in the syna- 
gogue marked by the reading of the book of 
Esther both on the eve and morning of the 
holiday. 

The book of Esther is not read on this occa- 
sion from an ordinary text of the Old Testa- 
ment, but from a parchment scroll, which is 
- called ‘“Megillah,” the scroll. 


IOO THE TISHRI HOLIDAYS 


The Megillah must be carefully written on 
the skin of a clean animal, by a Jewish Scribe, 
with good ink, and not printed, although printed 
copies are in existence and are used by mem- 
bers of the congregation, while following the 
reading of the precentor, who invariably has 
before him a parchment scroll. The names of 
the Sons of Haman must be written on separate 
lines, one below the other. 

The book of Esther is chanted in a melody 
unlike that characterizing the reading of the 
scrolls of the law or the selections from the 
prophets. The recitation of Esther by heart is 
forbidden, however well acquainted the pre- 
centor may be with the book. He is compelled 
to have the text before him. While everybody 
is in duty bound to read the book of Esther 
for himself, persons not understanding Hebrew 
are considered as having performed their obli- 
gation, if they listen to its reading. Before the 
reading of the book of Esther, these blessings 
are recited: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us by His command- 


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AND THE HALF HOLIDAYS IOI 


ments, and has commanded us to read the Megillah.” 

“Praised art Thou O Lord, our God, King of the 
Universe, Who has wrought miracles for our fathers 
in days of old.” 


On the eve of Purim every worshipper puts 
his contribution toward charity into a plate or 
basket placed at the entrance of the synagogue 
for collection of gifts. In some communities 
the money thus procured is given to the pre- 
centor as a remuneration for his reading of the 
Megillah. Both Chanukkah and Purim are in 
many synagogues made festivals for young 
people. They are, therefore, celebrated by the 
presentation of plays dealing with the facts of 
the Chanukkah and Purim stories. 

Such are in the main the ceremonial institu- 
tions, which we note during the public devotion 
in the synagogue on the different occasions of 
the year. 





fa 
. 
— - 


A CHAPTER VI 


Af CUSTOMS IN THE HOME 


The Jewish home is permeated by a marked 
religious atmosphere. The injunction to speak, 
when sitting in one’s house, of the things God 
commanded has been put into execution almost 
literally. From the time the Jew takes posses- 
sion of a house which he expects to make his 
residence, one ceremonial institution after an- 
other is made to declare the religion of the 
occupants. In compliance with the Biblical 
passage, “Thou shalt write them (the words of 
the law) upon the door posts of thy house and 
upon thy gates,”* we, as a rule, find, upon the 
upper part of the right post of doors leading 
into the residence of a Jew, and of doors lead- 
ing into every room of such residence, a small 
wooden, glass, or metal tube varying from two 


1 Deut. 6: 9. 
103 


I04 CUSTOMS IN THE HOME 


to six inches in length. This tube or case is 
known by the name “Mezuzah,” literally mean- 
ing “door post,” and secondarily signifying ob- 
ject fixed to door post. It is always attached in 
a slanting position. The tube or case contains 
a small parchment scroll, made of the skin of a 
clean animal. The rules governing the writing 
of the paragraphs in the Mezuzah are the same 
as those to be observed in the writing of the 
scrolls and phylacteries. The passages con- 


tained in the Mezuzah are; 7 y 
“Hear, O Israel, the Lord” our God, the Lord is 


PY One: 


And thou shalt love te Lord, thy God, with all 
thy heart, with all thy soul, and with all thy might. 

And these words which I command thee, this day . 
shall be in thy heart. 

And thou shalt teach them diligently unto thy 
children, speaking of them when thou sittest in thy 
house, when thou walkest by the way, when thou 
liest down, and when thou risest up. 

And thou Shalt bind them for a sign upon thy hand 
- and they shall be as frontlets between thine eyes. 

. And thou shalt write them upon the posts of thy 
‘house and upon thy gates.” 2 


~The second section reads: 


2 Deut. 6: 4-9, a0 


CUSTOMS IN THE HOME I05 


“And it shall come to pass if ye shall hearken dili- 
gently unto my commandments, which I command you 
this day, to love the Lord, your God, and to serve him 
with all your heart, and with all your soul, 

That I will give you the rain of your land in its 
due season, the first rain and the latter rain, that thou 
mayest gather in thy corn and thy wine and thine oil. 

And I will send grass in thy field for thy cattle, that 
thou mayest eat and be satisfied. 

Take heed that your heart be not deceived and ye 
turn aside and serve other gods, and worship them: 

And then the Lord’s wrath be kindled against you 
and he shut up the heaven, that there be no rain and 
that the land yield not her fruit, and lest ye perish 
quickly from off the good land which the Lord giveth 
you. 

Therefore shall ye lay up these, my words, in your 
heart, and in your soul, and bind them for a sign upon 
your hand that they may be as frontlets between your 
eyes. 

And ye shall teach them to your children, speaking 
of them when thou sittest in thy house, when thou 
walkest by the way, when thou liest down and when 
thou risest up. 

And thou shalt write them upon the door posts of 
thine house and upon thy gates.” 3 


After the parchment has been finished, it is 
rolled up and put into the tube or case, which 
has a small opening, thus revealing the word 


* 8 Deut. 11: 13-20. | 


- 


106 CUSTOMS IN THE HOME 


“yw “Almighty,” written on the back of the 
parchment. 

The Mezuzah must be examined periodically 
in order to ascertain whether it is in good con- 
dition. If the ink has faded the Mezuzah should 
be replaced by another. When the Mezuzah is 
attached to the door post a benediction is re- 
cited, praising God for having enjoined the law 
with reference to this institution. 

A number of Jews, upon passing through a 
gate-way adorned with a Mezuzah, are in the 
habit of touching the Mezuzah with the hand 
and then kissing the hand, as a mark of respect. 
In the east there are Jewish homes which have 
Mezuzoth containing the whole decalogue. A 
similar custom obtains among Mohammedans 
who inscribe their doors and windows with pas- 
sages from the Koran. 

The object of the Mezuzah is to remind Jews 
of the need of sanctifying the home by means 
of religious teachings, and of keeping the home 
unpolluted from all evil. The Mezuzah is un- 


~ doubtedly an amulet and forcibly recalls the 


protecting charm possessed by the door posts 


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1 Mezuzoth 2 Mezuzah Scroll 





CUSTOMS IN THE HOME 107 


of the ancient Israelites in Egypt, as we read: 


“And ye shall take a bunch of hyssop and dip it in 
the blood that is in the basin and strike the lintel and 
the two side posts with the blood that is in the basin, 
and none of you shall go out at the door of his house 
until morning, for the Lord will pass through to smite 
the Egyptians; and when He seeth the blood upon the 
lintel and on the two side posts, the Lord will pass over 
the door and will not suffer the destroyer to come in 
unto your houses to smite you.” 4 


The claim that the Mezuzah is an amulet 
protecting the occupants of the home against 
harm from evil spirits, is justified by the belief 
in the power of amulets among Jews, a great 
number of whom are known to wear them on 
their persons. The amulet, “Kamea,”’ used 
among Jews and worn by them on their persons 
for purposes of protection against all sorts of 
misfortune, more especially sickness, varies in 
design. A popular form is a piece of parch- 
ment with a Hebrew inscription. Another form 
is an ornament in the shape of a heart made of 
some metal with “Shaddai,” Almighty, inscribed 
on one side and the shield of David engraved on 


45Ex. 12:022-23. 


108 CUSTOMS IN THE HOME 


the reverse side. In the collection of objects of 
Jewish ceremonial in the National Museum at 
Washington there are, in addition to the amulets 
of the character already given, a medallion, a 
silver medal, a silver coin, and two silver rings, 
used for this purpose. The importance attached 
to amulets may be recognized in the permis- 
sion granted by the Shulchan Aruch to wear 
them on the Sabbath,” although it forbids the 
carrying of other portable things on the seventh 
day, owing to the fact, that carrying is consid- 
ered a form of labor. Israel Abrahams tells, 
that during the Middle Ages betrothal rings in- 
scribed with the words “Mazal Tob,” good 
luck, were supposed to protect the bride against 
the proverbial “evil eye,” while in more recent 
times seal rings were engraved for a similar pur- 
pose with the name of God.° 

At this point it should not be overlooked that 
Abraham Ibn Ezra denounced amulets, together 
with all other forms of superstition. 


5 Orach Chayim 301. 
6 “Jewish Life in the Middle Ages,” p. 182. 


CUSTOMS IN THE HOME 109 


’ Though different in purpose from the Mezu- 
zah, an object found in most Jewish homes 
should here be mentioned. It is the so-called 
“Mizrach.” It is made either of paper, card- 
board, silk or velvet, and handsomely embroi- 
dered. Some households own ‘“Mizrachs”’ 
which are masterpieces of art. The Mizrach 
gets its name, which means East, from the ob- 
ject it serves. When framed, it is usually sus- 
pended on the eastern wall of the living room of 
the house, in order to indicate the East, the 
direction, in which occupants of the house turn 
when engaged in prayer. The verse usually 
found on the top of the Mizrach is: 


“From the rising of the sun unto its setting the 
name of the Lord is praised.” 7 


After the Jewish home is provided with 
Mezuzoth and the family takes possession of 
its home, the home is formally dedicated with 
religious ceremony, consisting of the recitation 
of passages from the Biblical and Talmudical 
writings. The Biblical portions selected for this 


7 Ps. 113: 3. 


< 


IIo CUSTOMS IN THE HOME 


occasion are Psalms 30; 15; IOI; 121; 127; 
128; and 119, verses 9-16, 153-160, 81-88, 
33-40 in the order here given. For the purpose 
of formal dedication some one learned in the 
law is usually engaged to recite the selections 
above indicated. 





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CHAPTER VII 
SABBATH IN THE HOME 


Although attendance at synagogue is ex- 
pected from Jews, on the ground that it has a 
tendency to strengthen the Jewish conscious- 
ness and solidarity, there are occasions when 
the home is made the scene of divine services. 
These occasions are the mornings and evenings 
of the week of mourning, ‘“Shibah,” following 
the death of some near relative (during which 
time the mourner is expected to abstain from 
the pursuit of his vocation); the anniversaries 
of the death of a relative; and wedding cere- 
monies (institutions, the details of which will be 
explained in subsequent chapters). 

As in the discussion of the ceremonial insti- 
tutions in vogue in the synagogue proper, we 
followed the holy seasons in their Jewish calen- 
dar order, so we shall follow them in describing 
the institutions practiced in the home. 


111 


bie SABBATH IN THE HOME 


Before proceeding to them we shall take up 
the Sabbath. 

The Sabbath among Jews is a day of joy, and 
the ceremonial institutions marking it are, 
therefore, all expressive of its joyous character. 
While the head of the family is at the syna- 
gogue, welcoming in the public devotion the 
day of rest, the wife and mother, or in the case 
of her absence, the oldest female member of the 
home, covers the table in the dining room with a 
white cloth and places upon it two candlesticks, 
each of which contains a wax or tallow taper, 
kindled by her just before sundown, while re- 
citing the benediction: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has commanded us to kindle the Sab- 
bath lights.” 


On the eve of festivals, when the same 
ceremony is observed, the word ‘“‘festival”’ is 
substituted for the word “‘Sabbath” in the bene- 
diction. 

The candlesticks are either of burnished 
brass or silver. In some instances a candela- 
brum is used in place of the candlesticks, and, 








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Candlesticks and Candelabra—Menoroth 


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SABBATH IN THE HOME II3 


in a number of cases, homes are provided with 
Sabbath lamps, supplied with seven brackets for 
lights, and suspended from the ceiling of the 
living room. 

In addition to the Sabbath lights, two loaves 
of bread, called “‘Berches” a Jewish corruption 
of the Hebrew “Berachoth” (blessings) because 
symbols of God’s bounty, the double portion of 
manna with which ancient Israel in the desert 
of Sinai was provided on Friday,* are placed on 
the table directly in front of the seat occupied 
by the head of the family during the evening 
meal. These “Berches” are usually baked at 
the home by the housewife, who is in duty 
bound to take from the dough a “Challah” 
(corresponding to the first part of the dough to 
be given to the priest) ,” and to place it into the 
stove to be burnt. This act, too, is accompanied 
by a benediction, in which God is blessed for 
commanding the separation of the Challah. 

When the husband and father returns from 
the synagogue, his children gather about him, 


Derexter SLO t* 22. 
2 Numb. 15: 17-21. 


It4 SABBATH IN THE HOME 


according to age, and he, placing his hands on 
their heads, invokes upon them a benediction. 
In the case of boys he pronounces the words, 
“May God make thee like Ephraim and Ma- 
nasseh,” and in the case of the girls, ‘“May God 
make thee like Sarah, Rebeccah, Rachel and 
Leah,” concluding in both cases with the three- 
fold priestly benediction, ““The Lord bless thee 
and preserve thee; the Lord make his counte- 
nance to shine upon thee, and be gracious unto 
thee; the Lord lift up His countenance toward 
thee and give thee peace.” 

Then in honor of the female head of the 
house, the father recites Proverbs 31: 10-31, 
in which the qualities of the virtuous woman are 
extolled. Washing his hands (a custom en- 
joined before every service, especially before 
the meal about to be served, because the table 
corresponds to the altar which demands the 
purity of the priest), the husband proceeds to 
the sanctification of the Sabbath, the Kiddush, 
in the manner in which this ceremony took place 
in the synagogue and as described in a previous 
chapter. When the blessing has been recited 


SABBATH IN THE HOME Irs 


over the wine, the goblet is passed to every 
member of the family, according to age, each 
one of whom takes from it a sip. Here fol- 
lows the benediction over the loaves of bread 
which reads: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who brings bread out of the earth.” 


One of the loaves is cut and each person at 
the table receives a small piece called the 
“Motzie,” signifying literally “he that brings 
forth” and secondarily “that which God brings 
forth” and is applied to any cut off part of the 
loaf over which a blessing has been pronounced. 
After supper follow the grace after meals, and 
hymns of praise which are known as ‘Zemi- 
roth” (psalms or hymns of praise). 

The lights in many Jewish homes are extin- 
guished and the fires raked by a non-Jew, 
engaged for this purpose, in as much, as, by 
Rabbinical interpretation of a Scriptural pas- 
sage Jews are forbidden to touch fire in any 
form on the Sabbath day.°® 


Prix, 30s 


116 SABBATH IN THE HOME 


The same ceremony of breaking bread and 
blessing the wine is observed on the eve of 
holidays with slight modification always sug- 
gested by the peculiar character of the day 
celebrated. At the noon meal of the Sabbath 
and holidays the blessing is everywhere recited 
over loaves of bread and only in some places 
places also over wine. The loaves, until cut, 
are always covered by an embroidered cloth re- 
served for this purpose. The noon meal also is 
followed by songs of praise, as is the meal on 
the eve of the previous day. The ‘“Habdalah”’ 
(distinction), celebrated in the home at the 
close of the Sabbath, differs somewhat from its 
observance in the public devotion of the syna- 
gogue. The male members of the family drink 
the wine, while all members of the family inhale 
the fragrance of the spices. In place of wine, 
if wine cannot be procured, beer or milk may 
be used. If there is no male head to the family, 
mothers sanctify, with Kiddush, and close, with 
Habdalah, the Sabbath in the home. 


CHAPTER VIII 
THE FESTIVALS IN THE HOME 


The holiday marked by elaborate ceremonial 
institutions in the home is Passover. Prepara- 
tions are made for putting the home into fes- 
tive attire long before the arrival of the sacred 
season. For weeks sometimes housewives are 
busy removing the leaven out of the various 
apartments of their dwellings. When the house 
has been thoroughly cleansed the head of the 
family will, on the eve of the day preceding 
Passover, make a search in his house for leaven, 
gathering up everything of this kind and bless- 
ing God for having enjoined this custom as a 
religious duty. He then states, that all the 
leaven which has escaped his notice shall not 
be accounted as such but as the dust of the 
earth. About ten o’clock on the following day 
~ all the leaven gathered is burnt. During the 
afternoon the table is set for the Seder, “order,” 


117 


118 THE FESTIVALS IN THE HOME 


“service,” which takes place upon the return 
of the male members of the family from the 
public devotion in the synagogue. The Seder 
is held in memory of Israel’s exode from Egypt. 
The table is set as follows: 

At the place immediately in front of the seat 
of him, who is to conduct the service, a dish is 
placed, on which are put three unleavened cakes 
(Matzoth), each one of which is covered sepa- 
rately. On the top of them are put a roasted egg, 
a roasted shank bone, the “‘Charoseth” (a mix- 
ture of scraped apples, almonds and wine), 
“Maror” (bitter herbs, parsley and salt water). 
That which is used first is of course placed 
nearest to the leader of the service. Every one 
of these articles is emblematic of some special 
historical idea. The bitter herbs, usually con- 
sisting of horseradish, stand, on account 
of their pungent taste, for the hard work of the 
Israelites in Egypt. The Charoseth, on account 
of its brown color, is representative of the clay, 
out of which Israelites make bricks. The shank 
bone is the memorial of the paschal lamb. And 
the use of the egg, a ceremonial object only a 


THE FESTIVALS IN THE HOME IIg 


couple of centuries old and borrowed from 
Christians, is symbolical of the sacrifice brought 
on each day of the festival when the Temple 
was in existence. 

During the service every participant drinks 
four cups of wine especially prepared for Pass- 
over. These four cups correspond to the four 
expressions of redemption used in the Bible, in 
connection with the story of Israel’s liberation. 
The four expressions are *NN¥in “T have brought 
forth,”  nxi “TI have redeemed,”  n2xn “J 
have delivered,” °nnp> “T have taken.’ ? 

In the great majority of families, the wine 
for this occasion is made of raisins. During 
the reading of the service the participants are 
to recline, expressive of the comparative free- 
dom and ease Jews enjoyed since their an- 
cestors’ slavery. The Passover is a family 
reunion and often brings together members of 
the same family living great distances apart. 
The dish containing the necessary articles is 
usually one designed for the Seder purpose. It 


1. Ex. 6: 6-7. 


I20 THE FESTIVALS IN THE HOME 


is made either of earthenware or metal, and 
richly decorated. The cups of wine are silver, 
provided the means of the family will allow the 
purchase of such. It should be stated here that 
these utensils, as well as all others used during 
the Passover week, are never used at any other 
time of the year. When Passover has passed, 
the utensils are carefully stored away in order 
to keep them from all contact with either any- 
thing leaven or with the dishes used for leav- 
ened food. 

The Seder service proceeds in the following 
order: The sanctification of the day by Kid- 
dush; the washing of the hands; the eating of 
the parsley; the breaking of the middle cake in 
the dish (a part of which is called ‘“Afikomen,” 
distributed by some among the family after the 
meal and by others kept until the following 
year and burnt with the leaven on the eve of 
the subsequent Passover). Here follows an 
invitation to all who are needy to come and 
participate in the service. The stories of Israel’s 
slavery, its exode from Egypt, and its develop- 
ment as a nation are told. Interspersed with 





Kiddush Cup (Silver) Passover Kiddush Goblet (Silver) 





THE FESTIVALS IN THE HOME 121 


these narratives are comments by the Rabbis of 
the early Christian centuries and songs of praise 
to God. Then follow in the order here given 
the eating of the bitter herb, the serving of the 
evening meal, grace, psalms, songs, and special 
prayers. 

The next festival observed in the home by 
special ceremonial is New Year. The ceremonial 
customary then is nothing more than the ex- 
change of the compliments of the season. On 
this occasion relatives and friends visit one 
another and meet with the greeting, “Shanah 
Tobah,” a Happy New Year, to which the per- 
son addressed responds, 7nS8 03 or NX Oj lit. 
“also you,” meaning “the same to you.” If 
people find it impossible to see one another in 
person on this day, they exchange cards, ex- 
pressing their good wishes with the inscription: 
3nsn naw nw? “May you be inscribed for a 
good year,” with the phrase, “in the book of 
life’? understood. ‘These cards differ both in 
design and elaborateness. In some communities 
it is customary to eat honey with bread on the 
eve of the New Year, expressive of the wish 


H 
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wo 


I22 THE FESTIVALS IN THE HOME 


that, as the bread is sweet, so may the expe- 
riences during the year to come be only the 
most pleasant. 


_ ing institution is the Feast of Tabernacles, cele- 


; 
; 


brated, as has been stated in one of the preced- 
ing chapters, in commemoration of the fact, 
that the Israelites dwelt in booths, while wan- 
dering through the wilderness. Because 


Leviticus 23: 43 commands, “In booths shall | 
ye dwell,” booths are erected for this festival in , 


/either the yard or on the roofs of Jewish homes. 


v ‘The booth has three sides of wood, while the 


fourth side or entrance is covered by a curtain. 
‘The roof consists of leaves and branches, closely 
put together, so that the sun may not annoy 
the family dining and sitting in the booth during 
the entire week of the festival. Everything 
which does not grow on the earth is unfit as 
material for the roof. The sides are usually 
hung with beautiful draperies, while the roof 
is hung with different kinds of fruit. The drap- 
eries are often old curtains of the ark of the 
synagogue. The work of construction begins 


A feast observed in the home by an interest- ~ 


— 


THE FESTIVALS IN THE HOME I23 


immediately after the Day of Atonement. The 
height of the booth dare not exceed twenty 
cubits, the measurement fixed by Rabbinical 
law. Nor is a booth allowed to be narrower than 
the given size of four cubits. Although it is a 
duty to spend one’s time in the booth during 
this holiday, some people going even so far as 
to sleep in it, the sick are exempt from this obli- 
gation. In case of rain, people need not remain 
in the booth, although the Kiddush (sanctifica- 
tion) and the Motzie (breaking of bread), on 
the first night must take place in it, despite 
inclement weather. 

Chanukkah, the Feast of Dedication, ob- 
served in memory of the victories of Judas 
Maccabeus over the Syrians, is celebrated in 
the home, as in the synagogue, by the kindling 
of wax tapers or oil lamps by all male members 
of the family. In many instances even women 
and girls perform this religious duty. The 
candelabra used for this purpose are not always 
of costly character. They are improvised at 
times out of wood or even egg shells. Because 
made a feast for children, owing to the youth 


I24 THE FESTIVALS IN THE HOME 


of the hero of the Chanukkah story, parents are 
in the habit of delighting the hearts of the little 
ones with presents of all kinds, as Christians 
are wont to do on Christmas. A favorite sport 
on this feast among Jews during the Middle 
Ages, mentioned by Israel Abrahams, was the 
propounding of arithmetical puzzles.2. Card 
playing is on this feast not only permitted, but 
actually endorsed by Jewish tradition as a 
means of amusement. A well-known game of 
chance is that played with the Trendel (a top), 
made either of wood or metal. According to 
some the word “‘trendel” is a Judaized term 
from the German ‘“‘Draehen,” to turn, and ac- 
cording to others from “‘Trandel,” to hesitate. 
Trendel, according to the latter derivation, 
would be the object, hesitating to decide upon 
what side to fall. The body of the top is a 
cube, on each of the lateral sides of which is 
found a Hebrew letter. The four Hebrew let- 
ters are w’7’3’3 the initials of the words con- 
stituting the sentence oY 7M 7177 D) “a great 


2 “Jewish Life in the Middle Ages,” p. 385. 


ypiourap—due] yexynueyo 








THE FESTIVALS IN THE HOME 125 


miracle happened there.” In playing with the 
Trendel, each of the different persons engaged 
in the game puts a coin or nut into a common 
pot. The Trendel is spun, and the letter, 
which comes to view, as the Trendel falls, indi- 
cates the gain or loss of the player. The let- 
ters are used as initials of German words. 

3 stands for ‘“‘N,” of “‘Nichts,” and indicates 
that the player takes nothing out of the pot. 
The 3 stands for “G,” of “Ganz,” and indi- 
cates that the whole pot belongs to the player. 

nm stands for “H,” of “Halb,” and indicates 
that the player gets half of the pot. ¥ stands 
for “St,” of “Stellen,” and indicates that the 
player must put a fixed fine into the pot. This 
game is not Jewish in origin. Nor do all Jews 
play it. It is confined to only German-speak- 
ing Jews. Stewart Culin of the University of 
Pennsylvania, has treated it among other 
games played by different nations. 

Purim is celebrated in the home by the in- 
terchange of presents between different fam- 
ilies, known as ‘“‘Shloach Manoth,” the sending 


126 THE FESTIVALS IN THE HOME 


of gifts.° The poor especially are remembered 
with a goodly portion on this occasion. On 
the eve of the festival the table in many a home 
is set with sweets for visitors, more especially 
masquers, who in every community go from 
home to home in large numbers and make car- 
nival on this holiday. On Purim, too, Jews 
freely indulge in card-playing. These are in the 
main the institutions practiced in the Jewish 
home worthy of note. 

The following chapters will lead us into a 
description of certain general religious cus- 
toms and rites in vogue among Jews without 
special reference to any particular plan for 
their observance. 


8 Esther 9: 22. 


CHAPTER IX 


CIRCUMCISION AND REDEMPTION OF THE 
First Born 


In treating of the ceremonial institutions 
which are not confined either to the synagogue 
as such or to the Jewish home, let us discuss 
them in the order, in which the Jew encounters 
and experiences them in the course of his life. 

The first institution claiming our attention 
is the hoary rite of circumcision. It consists, 
as the etymology of the English term implies, 
of the removal of the foreskin from the male 
organ by means of cutting. Its Hebrew equiv- 
alent is ‘“Milah.” There is no Jewish institu- 
tion which has been preserved more faithfully 
and is violated less. In whatever respect a 
Jew may prove lax, he will rarely fail to per- 
form the circumcision through the proper agent 
appointed for this purpose, when a son is born 
to him. The institution has met with general 


127 


128 CIRCUMCISION AND REDEMPTION 


conformity, because of the Biblical command 
enjoined upon Abraham, and later upon the 
people of Israel. It is Abraham concerning 
whom it is said: 


“And God said unto Abraham, Thou shalt keep 
my covenant, therefore, thou and thy seed after thee 
in their generations. 

This is my covenant which ye shall keep between 
me and you, and thy seed after thee; every man child 
among you shall be circumcised. 

And ye shall circumcise the flesh of your foreskin; 
and it shall be a token of the covenant betwixt me 
and you. 

And he that is eight days old shall be circumcised 
among you, every man child in your generations. 
He that is born in the house, or bought with money 
of any stranger which is not of thy seed. 

He that is born in thy house, and he that is bought 
with thy money, must needs be circumcised; and my 
covenant shall be in your flesh for an everlasting 
covenant. 

And the uncircumcised man child whose flesh of 
his foreskin is not circumcised, that soul shall be cut 
off from his people; he hath broken my covenant.” 1 


The children of Israel are told: 


“And in the eighth day the flesh of his (man child’s) 
foreskin shall be circumcised.” 2 


1 Gen. 17:9-14. 
2 Gen. 12:3. 


OF THE FIRST BORN 129 


Owing to the fact, that circumcision was the 
sign of God’s adoption by Abraham, it is known 
as onna8 na “The Abrahamitic covenant.” 

According to Jewish tradition, it is the duty 
of every father to circumcise his son. Should 
the father neglect his responsibility, the relig- 
ious authorities look to its execution. And in 
the event that a male’s circumcision is over- 
looked by those in authority in the congrega- 
tion, said male, when grown, is obligated to 
provide for his own circumcision. One willing 
to remain uncircumcised is punished with the 
penalty of m3 “cutting off” from the congre- 
gation of God. 

Originally every father was expected to cir- 
cumcise his child, but in the course of time the 
office of professional operator, ‘‘Mohel,’’—cir- 
cumciser—was created. At the present time 
the service is not infrequently delegated to a 
graduate physician, as circumcision is justly 
regarded a surgical operation. 

The circumcision must take place on the 
eighth day after the child’s birth and not ear- 
lier than sunrise. If a circumcision has for 


130 CIRCUMCISION AND REDEMPTION 


some cause or other been performed at night, 
blood, known as blood of the covenant, must 
be drawn by incision from the male organ of 
the child during the following day. In the case 
of weak children the circumcision is postponed 
until they are strong enough to undergo the 
operation. A sick child, for example, one suf- 
fering from fever, is not circumcised until seven 
days after its recovery. A child suffering from 
some local ailment, like sore eyes, is circum- 
cised immediately after its recovery. The child 
born without foreskin has simply the drop of 
blood, constituting the blood of the covenant, 
taken from him by incision. The utmost pre- 
caution is always exercised not to endanger a 
child’s life by circumcision. If the blood does 
not circulate properly in a child, or, if two 
children of the same family have died as a re- 
sult of their circumcision, the circumcision 
must be postponed. If a child dies before the 
eighth day, its circumcision should, according 
to the Shulchan Aruch, take place at the cem- 
etery before burial, but without the recitation 
of the usual formula, although the dead child 


OF THE FIRST BORN I31 


is given a name. The custom of circumcising 
dead children is not general. 

Circumcision may take place on Sabbaths. 
It may be performed in the home, or even in 
the synagogue. The synagogue is not often 
selected. The operation may be performed by 
means of any sharp instrument, either a lancet 
or scissors. A lancet is most generally em- 
ployed. 

The manner of the operation is as follows: 
The foreskin is stretched forward and held 
tight by some support, so that it does not slip 
back on the organ. It is then cut off close to 
the support and thrown into sand, because the 
promise was given to Abraham that his pos- 
terity would be as numerous as the grains of 
sand upon the seashore. Some wine is then 
sprinkled on the wound and on the face of the 
child in order to revive the child from weak- 
ness, consequent upon the loss of blood. The 
remaining skin of the organ is then dressed, so 
that the head of the organ remains altogether 
exposed, an act termed “Periah,” uncovering, 
without which the circumcision is null and void. 


132 CIRCUMCISION AND REDEMPTION 


Thereupon the operator takes some wine into 
his mouth and sucks the blood out of the 
wound, an act known as “Mezizah,” and per- 
formed to prevent inflammation. Some heal- 
ing powder is put on the wound, and the organ 
is bandaged. The sucking of the blood has 
been abandoned in communities where prac- 
ticing physicians perform the operation, and, 
in its place, antiseptics are used, because chil- 
dren have been by the traditional procedure 
known to become inoculated with the germs of 
disease. 

The night preceding the circumcision is often 
spent at the home of the child in the recitation 
of Psalms and Talmudical passages by those 
who expect to attend the acceptance of the boy 
into the Abrahamitic covenant. 

The most important person next to the oper- 
ator at the circumcision is the “Sandek,”’ God- 
father, or “‘Ba’al Berith.” He holds the child 
while the circumcision is performed. The ser- 
vice accompanying the operation is the follow- 
ing: 

As the child is brought into the room where 


OF THE FIRST BORN 133 


the circumcision takes place, the company to 
witness the operation exclaims: ‘Blessed be 
he who comes in the name of God.” 

The father of the child then says: 


“Behold I am prepared to perform the commanda- 
tory precept which the Creator, praised be He, en- 
joined upon us, namely, to circumcise my son, as it 
is written in the law. ‘And at the age of 8 days every 
male throughout your generations should be circum- 
cised.’ ” 


The operator places the child, then, upon a 
chair symbolical of the throne of Elijah, Elijah 
being the angel of the covenant, according to 
the prophet Malachi, and says, “Behold I will 
send my messenger, and he shall prepare the 
way before me. 

The operator thereupon recites: 


3 


“This is the throne of Elijah—may he be remem- 
bered for good. For Thy salvation, O Lord, I have 
waited. For Thy salvation, O Lord, I have hoped. 
Thy commandments I have obeyed. For Thy salva- 
tion, O Lord, I have hoped. I rejoice because of 
Thy word, as one who finds abundant booty. Un- 
bounded peace comes to those, who cherish Thy law 
and obstacles never come into their path. Happy he, 


3 Mal. 3:23. 


@ 


134 CIRCUMCISION AND REDEMPTION 


whom Thou choosest and whom Thou causest to 
approach, that he may dwell in Thy courts.” 


After this introduction the company re- 
sponds: 


“Let us be satisfied with the goodness of Thy 
house, Thy holy temple.” 


The god-father, who is seated upon a chair, 
now receives the child and holds it on his 
knees, while the operator cuts the foreskin and 
says: 

“Praised art Thou, O Lord, our God, King of the 


Universe, Who has sanctified us with his command- 
ments and enjoined upon us the circumcision.” 


The circumcision having been finished the 
father intones: 

“Praised art Thou, O Lord, our God, King of the 
Universe, Who has sanctified us with his command- 
ments, and commanded us to cause our sons to enter 
the covenant of our Father Abraham.” 

To this benediction the company responds: 


“As he (the boy) has entered the covenant, so may 
he be permitted to enter the study of the law, the 
marriage state and the practice of good deeds.” 


Then the operator picks up a goblet of wine 
and says: 


“Praised art Thou, O Lord, our God, King of the 
Universe, Creator of the fruit of the vine. 


OF THE FIRST BORN 135 


“Praised art Thou, O Lord, our God, King of the 
Universe, Who from the womb sanctified the beloved 
(Isaac), who set a statute in his flesh and who sealed 
his off-spring with the sign of the holy covenant, 
therefore, with this reward. Oh, our living God, our 
Portion, our Rock, command the deliverance of the 
dearly beloved of our flesh from destruction for the 
sake of the covenant, Thou hast put on our flesh. 


Praised art Thou, O Lord, Former of the covenant. 
Our God, and God of our Fathers, preserve this 


child for his father and mother, and may he be called 
in Israel—(Here follows the Hebrew name of the 
child by which he is to be known). Let the father 
rejoice over him that came from his loins, and let 
his mother be glad because of the fruit of her womb, 
as it is written in scriptures: ‘let thy father and thy 
mother rejoice and let her that gave thee birth, be 
glad. And as it is said: ‘And I passed by thee, 
and saw thee weltering in thy blood, and said unto 
thee: In thy blood live.’ And it is furthermore said: 
‘He hath remembered His covenant forever, the word 
which he commanded for a thousand generations; the 
covenant which He made with Abraham, and His 
oath unto Isaac, and which He confirmed unto Jacob 
for a statute, to Israel for an everlasting covenant.’ 
And it is said: ‘And Abraham circumcised his son, 
Isaac, when he was eight days old, as God had 
commanded him.’ 

Oh, give thanks unto the Lord, for He is good. 
His loving kindness endures forever. May this child 
(here the name is again mentioned), become great; 
and as he has entered the covenant, so may he be per- 
mitted to enter the study of the law, the bond of mar- 
riage, and the practice of good deeds.” 


136 CIRCUMCISION AND REDEMPTION 


The god-father now drinks of the wine. 
A few drops are given to the infant. The 
goblet with the remainder is sent to the mother, 
so that she may partake of its contents. The 
circumcision always concludes with a feast, 
followed by grace appropriate to the occasion 
and recited by the operator.‘ 

While speaking of the circumcision of Jew- 
ish children, the adoption of non-Jews as pros- 
elytes may be taken into consideration. The 
Shulchan Aruch holds that non-Jewish males, 
seeking religious fellowship with Israel and the 
privileges resulting therefrom, must be sub- 
jected to circumcision. If the non-Jew has 
already been circumcised for hygienic reasons, 
the drop of blood, known as the blood of the 
covenant, referred to several times before, must 
be drawn from his genital organ by means of 
incision. If, for some reason or other, like 
weakness or disease, the proselyte cannot be 
circumcised without dangerous consequences, 
he may be accepted by simply conforming to 


4For rules governing the circumcision, vide Shul- 
chan Aruch, Yoreh Deah, 260, etc. 


OF THE FIRST BORN 137 


the two other conditions of admission, bathing 
and immersion. Attention should be called to 
the fact that at a meeting of American Reform 
Rabbis held in New York in 1892, the circum- 
cision of proselytes was abolished as a condi- 
tion of their admission into the Jewish faith.° 

In this connection it may not be out of place 
to say a word on the attitude of Jews toward 
proselytes. It should be stated at the outset, 
that Judaism is not a proselytizing faith. Non- 
Jews are accepted only if they apply for Jewish 
fellowship of their own free will and accord. 
Every conversion presupposes not only instruc- 
tion in the principles and ceremonial institu- 
tions of Judaism but also the dissuasion of the 
prospective convert from his step. He must be 
made acquainted with the sad lot of persecu- 
tion which Israel endured; and, only, after the 
promise of willingness to share that lot with his 
newly adopted brethren can the convert hope 
to be accepted. In addition the pledge is ex- 
acted, that, all male children, born to the con- 


5 Vide “Year Book Central Conference of American 
Rabbis,” 1892-1893, 


138 CIRCUMCISION AND REDEMPTION 


vert after entrance into the marriage state with 
a born Jew or Jewess, will be permitted to 
conform to the demands of the Abrahamitic 
covenant;° and that all female children will be 
reared in the Jewish faith. 

Since girls have no physical operation per- 
formed, the question naturally arises, when 
do they receive their names? It is customary 
for the father and mother of the female child 
to go to the synagogue about six weeks after 
the girl’s birth. This visit is usually made on 
the Sabbath. The father is called to the bema 
to be one of the eight persons to recite the 
usual benedictions over a sub-section of the 
weekly portion read from the scrolls. In the 
course of special blessings, which the father 
asks the precentor to make, he delegates the 
precentor to dedicate one to his new-born 
daughter and to give to her the name, by which 
she is to be known ever after, and, to dedicate 
another blessing to his wife. 

The attitude of the synagogue toward fe- 


-6 Shulchan Aruch, Yoreh Deah, 268-270. 


OF THE FIRST BORN 139 


male converts to Judaism is one of dissuasion, 
like its attitude toward males. 


Another ceremony, to which male infants 
are subjected, is that known as the “‘Redemp- 
tion,” 120 1155 if the male child happens to be 
the first born among the children of the family. 
The first born is always the first born of the 
mother. If a man marries a widow with chil- 
dren and a boy is the first fruit of the marriage, 
no Redemption is necessary. If the father is 
absent or sick at the time of a son’s Redemp- 
tion, the Redemption must be observed by the 
mother. This institution takes place on the 
thirty-first day after the child’s birth. If the 
day for the Redemption happens to be a Sab- 
bath or holiday, the ceremony is deferred until 
the next following day, because, being a trans- 
action by means of coin, it is regarded a dese- 
cration of the Sabbath. The institution has its 
origin in the fact, that, in the tenth plague, 
which befell Egypt, and, in which the first born 
of every Egyptian home was killed, the first 
born of Israel was spared. The law is there- 
fore laid down: 


I40 CIRCUMCISION AND REDEMPTION 


“Every firstling of an ass, thou shalt redeem with 
a lamb, and if thou wilt not redeem it, then thou shalt 
break his neck; and all the first born of man among 
thy children shalt thou redeem.” 7 


In Numbers both the age and the cost of 
redemption are stipulated in the words: 


“And those that are to be redeemed from a month 
old shalt thou redeem according to thine estimation, 
for the money of five sheckels, after the sheckel of 
the sanctuary, which is twenty gerah.” 8 


For the redemption of the child, the parents 
must go to one who is descended from the 
priestly family of Aaron. The reason that one 
of the descendants of Aaron officiates at this 
ceremony is, because, in the early days of Israel, 
the house of Aaron was selected in place of the 
first born of Israel to minister in the sanctuary. 
If the father of the child happens to be of the 
family of Aaron or of one of the less aristocratic 
Levitical clans, or, if the mother is the daugh- 
ter of an Aaronite or Levite, the child need not 
be redeemed. The amount of redemption money 
to be given to the priestly descendant is always 
the equivalent of five sheckels—the equivalent 


7Ex. 13:13. 
8 Numb. 18:16, 


OF THE FIRST BORN IAI 


of $2.50 in our currency. The money may be 
given in the form of a substitute, 1f more 
agreeable or convenient. Should the father or 
mother neglect the ceremony of redemption, 
the child, when old, must of his own accord 
subject himself to it. 

The service proceeds as follows: ‘The father 
presents his child to the priest or Aaronite, and 
says: 

“This my first born, is the first born of his mother; 
and the Holy One, Blessed be He, has commanded to 
redeem him as it is said: ‘And those that are to 
be redeemed of them from a month old, shalt thau 
redeem, according to thine estimation, for the money 
of five sheckels, after the sheckels of the sanctuary, 
the sheckel being twenty gerahs.’ And it is further- 
more said: Sanctify unto me all the first born, what- 


soever openeth the womb among the children of Israel, 
both of man and of beast; it is mine.” 


The father, then handing to the Aaronite the 
equivalent of five sheckels, is asked by him: 


“What do you prefer? To give me thy first born 
son, the first born of his mother, or to redeem him 
for five selahs, which thou art by law obliged to give?” 


The father answers: 


“I prefer to redeem my son. Here is the value of 
his redemption, which I am by law obliged to give.” 


I42 CIRCUMCISION AND REDEMPTION 


After the redemption money has been ac- 
cepted and the child has been returned to the 
father, the father says: 


“Praised be Thou O Lord, our God, King of the 
Universe, Who has sanctified us by his command- 
ments and enjoined upon us the redemption of the son. 

“Praised be Thou O Lord, our God, King of the 
Universe, Who has kept us alive, preserved us and 
permitted us to reach this season.” 


Holding the redemption money over the head 
of the child, the Aaronite declares: 


“This is instead of that. This is in exchange of 
that. This is in remission of that. May it be the 
will of God, that as this child has entered the period 
of redemption, the child may be spared to enter the 
study of the law, the marriage state, and the practice 
of good deeds. Amen.” 


The Aaronite then places his hand upon the 
head of the child and says: 


“May God make thee like Ephraim and Manasseh. 
May the Lord bless thee and preserve thee. May the 
Lord let His countenance shine upon thee and be gra- 
cious unto thee. May the Lord lift up His counte- 
nance toward thee and give thee peace. The Lord 
is thy keeper. The Lord is thy shade upon thy right 
hand. For length of days and years of life, and peace 
they shall add to thee. The Lord shall guard thee 
against all evil. He will guard thy life. Amen.” 


OF THE FIRST BORN TA3 


After the redemption there is a feast similar 
to the one following the circumcision. 

Like other ancient institutions the Redemp- 
tion of the First Born has fallen into growing 
disuse. 

Here end the ceremonials of infancy. 





CHAPTER X 


Bar MitTzvAH 


The thirteenth birthday of the Jewish boy 
is one of the most important events of his life. 
He is then considered as having attained his 
religious majority. The event is usually cele- 
brated by him both in the synagogue and home. 
Before, however, this is done, he is obliged to 
make elaborate educational preparation. Long 
before the advent of the important day, he is 
sent by his father to a teacher, who instructs 
him in the whole section or in one of the sub- 
sections of the weekly Pentateuchal portion 
read on the Sabbath following his thirteenth 
birthday, according to the Jewish calendar, in 
order to enable him to read the unpointed text 
of his section from the scrolls during the public 
services. In addition to the Pentateuchal sec- 
tion the boy is also taught the accompanying 
_ prophetical portion. While in some communi- 


145 


146 BAR MITZVAH 


ties boys are permitted to read their parts of the 
Scriptures without the traditional melody, in 
the great majority of communities the reading 
with the melody (trope, or neginah) is not only 
expected, but actually demanded. During this 
period of instruction, the boy is furthermore 
taught how to lay the phylacteries, which be- 
comes a daily duty to be performed by him 
already three months before the thirteenth anni- 
versary of his birth. When the day in question 
arrives, he is regarded a “Bar Mitzvah,” a son 
of the commandment, by which is understood, 
a Jew expected to perform the precepts of the 
religion and guilty of their violation. Accord- 
ing to tradition, the father, who is in duty bound 
to provide for the proper training of his son, is 
responsible for the son’s every failure to comply 
in childhood with the laws of God. When, there- 
fore, the son becomes a “Bar Mitzvah” the 
father thanks God for having freed him from 
further responsibility for laws transgressed by 
his son. The father then recites the benedic- 
tion: ‘Praised be He (that is, God) Who has 


BAR MITZVAH I47 


freed me from being responsible for this young 
man’s conduct.” 


mr ow wai Day TN3 

When the boy comes to the synagogue on the 
Sabbath of his Bar Mitzvah, he is called to the 
bema. There he sings the several subsections 
for others, who recite the traditional benedic- 
tions, usually saying the benedictions himself 
over the last and eighth subsection, called, as 
will be remembered, ‘“‘Maftir,” the concluding 
portion. The Bar Mitzvah then follows with 
the prophetical portion. In some instances boys 
deliver addresses in the hearing of the assem- 
bled worshippers. In these are set forth the 
duties and benefits of the Jew. Upon returning 
from the public devotion, the mid-day meal is 
made a family feast, and, during the course of 
the same, the “Bar Mitzvah” delivers a speech, 
accentuating the thanks he owes his parents 
and relatives for the love and care enjoyed at 
their hands. On this occasion the boy is the 
recipient of gifts from relatives and friends. 

The reason assigned for the age at which a 


148 BAR MITZVAH 


boy becomes a “Bar Mitzvah” is a statement 
made in the Mishnah to this effect: 


“At five one must begin the study of the Bible, at 
ten that of the Mishnah, and at thirteen one must 
assume the commandments, etc.” } 


Whether this is the real reason for the foun- 
dation of the institution is questionable. We 
are inclined to believe, that thirteen. was fixed 
as the age of the Jew’s religious majority be- 
cause in the East boys attain their physical 
maturity about this time. As a religious insti- 
tution to be celebrated according to the manner 
described, it is no doubt the result of Christian 
influences * and corresponds to the rite of Con- 
firmation in the Church. Its existence in the 
synagogue cannot be traced further back than 
the fourteenth century.*® 

Girls are not subjected to this ceremony, as 
they cannot be expected to perform religious 
obligations, which have to be executed at a 


1 Aboth 5:24. 

2 Dembitz, “Services in Synagogue and Home,” p. 
263. 

3 “Jewish Life in the Middle Ages,” p. 32; Loew, 
“Lebensalter,” p. 210. 


BAR MITZVAH 149 


definite time (a point dwelt upon in a previous 
chapter). 

The Bar Mitzvah ceremony, in the elaborate- 
ness given to it in previous centuries, has fallen 
into disuse in many communities. With the 
ever-lessening attention paid by Jews to the 
study of Hebrew, a boy, who becomes a Bar 
Mitzvah, frequently does no more than recite 
the benedictions over a subsection of the law 
read to him by the precentor of the synagogue. 
In those communities where the Bar Mitzvah 
ceremony has either disappeared altogether or 
has been modified as stated, an institution 
known as Confirmation, to which both boys and 
girls are admitted, takes the place of the Bar 
Mitzvah. It may be celebrated at any time. 
In America ‘“Shabuoth,” Feast of Weeks, is 
generally selected, because of the existing tradi- 
tion, that on the sixth day of Sivan, the third 
month, the law was given to Israel at Mt. Sinai. 
This time is, therefore, best suited to impress 
on Confirmants their religious responsibility. 
The age of Confirmation is about the same as 
that of the Bar Mitzvah, although an effort is 


150 BAR MITZVAH 


now being made to raise the age of Confirma- 
tion, on account of the need of a more pro- 
nounced mental maturity for the proper com- 
prehension of the subjects taught classes 
prepared for this ceremony. Confirmation was 
first introduced into the synagogue at Cassel, 
Westphalia, in 1810. 


CHAPTER XI 
MARRIAGE 


The religious ceremony following that of Bar 
Mitzvah or Confirmation, in the life of the 
Jew, is that of marriage. The age of marriage 
differs greatly. In some sections Jews marry 
earlier than in others. The practice is regu- 
lated for the most part by the custom in 
vogue among non-Jews. Israel Abrahams tells, 
that “the early age at which marriages occur 
must have been partly responsible for the 
chastity of the Jews in the middle ages.” * 
Since the Mishnah fixes the eighteenth year of 
one’s life as the age of marriage,’ a man unmar- 
ried after this time is, in many communities, 
regarded as not having conformed with invio- 
lable tradition. The Shulchan Aruch states: 
“Every Jewish man should marry at eighteen, 


1 “Jewish Life in the Middle Ages,” p. 90. 
2 Aboth 5:24. 


151 


152 MARRIAGE 


and he who marries earlier is more meritorious. 
No one, however, should marry earlier than 
thirteen years of age.” * 

In the selection of a spouse Jews and Jew- 
esses must be cautious not to choose any one 
with whom wedlock is forbidden on account 
of consanguinity, affinity, chastity, or on reli- 
gious grounds. The marriages forbidden on 
account of consanguinity and affinity are those 
stipulated in or based upon Leviticus 18:11-21, 
and there regarded as incest. Marriages for- 
bidden on account of chastity are, for example, 
the marriage with one’s divorced wife, after she 
had been married to another man; the marriage 
of adulterers; the marriage between a divorced 
woman and a witness in her divorce case; and 
the marriage of a legitimate child of one family 
with an illegitimate child of another. Marriages 
forbidden on religious grounds are, for example, 
the marriage of Jews with non-Jews; the mar- 
riage of the childless widow of a man, who 
leaves an unmarried brother, with a stranger; 


3 Eben Haezer 1:3. 


MARRIAGE 153 


and the marriage of an Aaronite with a di- 
vorced woman. For further particulars as to 
restrictions placed on the Aaronite in matters 
of marriage the 21st chapter of Leviticus should 
be consulted.* 

A marriage can take place any day of the 
week excepting on a Sabbath or a holiday. 
Every Jewish marriage presupposes three con- 
ditions—the consent of both parties to the 
marriage, their mental soundness, and their 
legal age. 

In some communities the professional match- 
maker, “Shadchan,” plays a prominent part in 
the arrangement of marriages between young 
people. When he finds two persons, who in his 
opinion are fitted as partners for one another, 
he takes the initiative in bringing them together. 
The Shadchan is undoubtedly a remnant of the 
Crusades, during which, owing to the disintegra- 
tion of society, through massacre and expulsion, 
Jewish men and women had to be brought to- 
gether by an agent of the Shadchan’s kind.° 


4Lev. 21:6, 7, 14. 
5 “Jewish Life in the Middle Ages,” p. 170. 


154 MARRIAGE 


The marriage ceremony consists of two parts 
—the betrothal, ‘“Erusin,” and the nuptials, 
“Nissuin,” which before the sixteenth century 
were performed separately. The _ betrothal 
often precedes the nuptials by from one month 
to a whole year. The ceremony is performed 
by a Rabbi, although during the Middle Ages 
either the groom himself or some guest at the 
wedding pronounced the customary benedic- 
tions. While the omission of the benedictions 
referred to does not invalidate a marriage, the 
benedictions glorifying God, are, as a rule, 
nevertheless recited, since, according to Jewish 
law, marriage is a divine institution. A Jewish 
marriage is conducted as follows: 

The bride and groom, who are expected to 
fast on the day of their marriage, as a mark 
of their penitence for wrongs committed in the 
early part of their life, proceed to the altar. The 
bride is led by her father and the groom by his 
mother. They then take their places under a 
nuptial canopy, ““Chuppah.” The Chuppah, 
which is made either of silk or satin, and is 
often handsomely embroidered with the words 


MARRIAGE 155 


Inn op “the voice of the groom,” 45> 51p “the 
voice of the bride,” NW’ 1? “the sound of joy,” 
and nnaw 1p “the sound of gladness,” is sup- 
ported by four staves, one on each corner, and 
held by four guests. Instead of an embroidered 
covering in silk or satin, a large praying scarf, 
“Talith,” may be used. 

The person consummating the marriage opens 
with the words: 


“Blessed be he who comes in the name of the Lord. 
We bless you out of the house of the Lord. 

Come, let us worship and bow down. Let us kneel 
before the Lord our Maker. 

Serve the Lord with Joy. Come before Him, with 
shouting.” 


Thereupon Psalm too is intoned, followed 
by these words: 


“May He, Who is Mighty, Blessed and Great, above 
all things bless the bridegroom and the bride.” 


After this introduction, the officiating clergy- 
man is wont to give a charge, upon the con- 
clusion of which blessings of betrothal are 
intoned. Lifting up one of the two goblets of 
wine, the clergyman says: 


“Praised art Thou O Lord, our God, King of the 
Universe, Who creates the fruit of the vine. 


156 MARRIAGE 


“Praised art Thou O Lord, our God, King of the 
Universe, Who has sanctified us by His commandments 
and commanded us concerning forbidden marriages; 
Who denied those, that are betrothed, but sanctioned 
for us such as are wedded to us, by means of the 
canopy and the sacred covenant of the wedlock. 
Praised art Thou O Lord, Who sanctifies his people, 
Israel, by means of the canopy and the sacred covenant 
of wedlock.” 


The bride and groom having drunk from the 
goblets of wine just blessed, the groom proceeds 
to place a ring upon the forefinger of the bride’s 
right hand, saying: 

“Behold, thou are consecrated unto me’ by means of 
this ring, according to the laws of Moses and Israel.” 

Here follows the reading of the marriage 
contract, ‘“Kethubah,” given to the bride. The 
seven nuptial blessings are then recited by the 
clergyman, who lifts up a second goblet of wine, 
Saying: 

“Praised art Thou O Lord, our God, King of the 
Universe, Who creates the fruit of the vine. 

Praised art Thou O Lord, our God, King of the 
Universe, Who creates all things for His Glory. 

Praised art Thou O Lord, our God, King of the 
Universe, Creator of man. 


Praised art Thou O Lord, our God, King of the 
Universe, Who made man in his image, according to 


MARRIAGE 157 


His likeness, and prepared for him out of His own 
being, an everlasting fabric. 

Praised art Thou O Lord, Creator of Man. May she 
who was barren, i. e., Zion, be exceedingly glad and 
exult when her children are gathered within her in joy. 

Praised art Thou O Lord, Who makes Zion glad 
because of her children. 

Cause the loved companions to rejoice, even as 
Thou didst in days of old gladden Thy creatures in 
the garden of Eden. Praised art Thou O Lord, Who 
, causes the bridegroom and the bride to rejoice. 

Praised art Thou O Lord, our God, King of the 
Universe, Who created joy and gladness, bridegroom 
and bride, mirth and exultation, pleasure and delight, 
love and brotherhood, peace and fellowship. 

May there be heard soon in the cities of Judah and 
in the streets of Jerusalem the voice of joy and glad- 
ness, the voice of the bridegroom and the voice of the 
bride, the jubilant voice of the bridegrooms from their 
canopies and of youths from their feasts of song. 

Praised art Thou O Lord, Who causes the bride- 
groom to rejoice with the bride.” 


The young couple then drink from the second 
goblet. A glass is broken by the bridegroom 
and the three-fold priestly blessing is intoned as 
a fitting conclusion of the ceremony. 

The details of the ceremony have their sym- 
bolical significance. The Chuppah represents 
the home of the couple which is to be permeated 
by the religious spirit. The two goblets of wine 


158 MARRIAGE 


represent the cups of joy and sorrow and the 
bridegroom’s and bride’s drinking from both is 
expressive of their willingness to share the joys 
and sorrow of life. The ring, which no doubt 
originated in medieval times, is a substitute for 
the coin, by means of which marriages were 
originally consummated. It must be made of 
pure gold and be devoid of gems. Its purity is 
symbolic of conjugal fidelity; and gems are 
omitted, as their exact value cannot be esti. 
mated. The breaking of a glass is for good 
luck. It is supposed to forestall all misfortune 
due to excessive rejoicing. The custom is no 
doubt based on a legend, which tells, that, when 
Rabbina’s son was married, Rabbina noticed 
that the guests were too hilarious. In order to 
check their glee he broke before them a white 
porcelain vase worth two hundred zuzim, equal 
to $100 in our currency.° 

The Kethubah, or contract, which pro- 
tected women against penury in the days when 
women could be divorced against their will, a 


6 Tosephoth Berachoth, 31, a. 


MARRIAGE 159 


condition changed by Rabbenu Gersham, a 
teacher of the eleventh century, reads: 


day ot the; month %,.3.5.044: IMM NevVveari nie. 0 
A. M., according to the Jewish reckoning, 
herein ithe: city: Ofi: 2033.08. Mie er: son of 
acetates said to the virgin..............daughter of 
iy selebe ot : Be thou my wife in accordance with 
the laws of Moses and Israel, and I will work 
for thee, honor, support and maintain thee, 
in accordance with the custom of Jewish hus- 
bands, who work for their wives, honor, support 
and maintain them. I will furthermore set 
aside two hundred denarii to be thy dowry 
according to the law, and, besides, provide thy 
food, clothing, and necessaries, and live with 
thee in conjugal relations according to universal 
custom. 

Miss ee on her part consented to be- 
come his wife. The marriage portion which 
she brought from her father’s house in silver, 
gold, valuables. clothes, etc., amounts to 
Bde atch’ Mr................the bridegroom, con- 
sented to increase this amount from his 


160 MARRIAGE 


property with the sum o................ making in 
PAN Spee gay te He furthermore declared: I 
take upon myself and my heirs the responsi- 
bility for the amount due according to this 
contract and of the marriage-portion, and of 
the additional sum (by which I promised to 
increase it), so that all this shall be paid from 
the best part of my property, real and personal, 
such as I now possess or may hereafter acquire. 
All my property, even the mantle on my shoul- 
ders, shall be mortgaged for the security of the 
claims above stated, until paid now and forever. 
hus MT a cce e , the bridegroom, has taken 
upon himself the fullest responsibility for all 
obligations of this Kethubah, as customary in 
regard to the daughters of Israel and in ac- 
cordance with the strict ordinances of our sages 
of blessed memory; so that this document is not 
to be regarded as an illusory obligation, or as a 
mere form of documents. 

In order to render the above declarations and 
assurances of the said bridegroom to the said 
bride perfectly valid and binding, we have ap- 
plied the legal formality of symbolical delivery.” 












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Marriage Contract—Kethubah 





MARRIAGE 161 


To this document are usually attached the 
signatures of the bridegroom and two witnesses 
and sometimes also the signature of the officiat- 
ing clergyman.’ 

The ceremony is often preceded by the read- 
ing of the regular afternoon service, “‘Minchah,” 
and is itself never performed among more con- 
servative Jews without the presence of the usual 
devotional quorum of ten men. It is conducted 
either at the home of the bride or at the syna- 
gogue. After the ceremony a family feast is 
held, followed by a special prayer of grace. 
These are the main characteristics of the Jewish 
marriage. In many communities the marriage 
ceremony has undergone marked changes and 
has had new and modern features introduced. 
Where such is the case, these features may be 
traced to similar customs in vogue among local 
non-Jews. 


7 Vide Mielziner, “Jewish Law of Marriage and 
Divorce” for additional details. 


OY, 


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CHAPTER XII 
DIVORCE AND CHALITZAH 


Although the Jew regards marriage a divine 
institution, and hence one to be maintained 
throughout the husband’s and wife’s life, he 
favors the discontinuance of the marriage state 
under certain well defined and reasonable condi- 
tions. The Jewish divorce laws are based on 
the following passages: 


“When a man hath taken a wife and married her, and 
it come to pass, that she find no favor in his eyes, 
because he hath found some uncleanliness in her, then 
let him write her a bill of divorcement and give it in 
her hand, and send her out of his house. And when she 
is departed out of his house she may go and be another 
man’s wife.” 1 


According to the Biblical passages just cited, 
the right of divorce was granted to the husband 
with no provision of the same right to the wife. 
In order to prevent the abuse of this privilege 


1 Deut. 24:1-2. 


163 


164 DIVORCE AND CHALITZAH 


the “Kethubah,” marriage contract, was intro- 
duced, which stipulated a dowry for the wife, in 
case of her divorce; while, since the days of 
Rabbenu Gersham, a teacher of the eleventh | 
century, restrictions in the right of divorce were 
imposed also on the husband. At the present 
time no divorce can take place according to 
Jewish law, except upon common agreement of 
husband and wife. Nor is the right to sue for 
divorce any longer confined to the husband. 
The wife enjoys the same privilege to free her- 
self from an unhappy union. A wife, as well as 
a husband may sue for divorce on the ground of 
adultery, immorality or loathsome disease. In 
addition to these reasons a wife may sue for 
divorce on account of non-support or desertion. 
It must, however, be remembered, that while 
divorce is permitted, Jews, as a rule, seek to 
avoid a legal separation between husband and 
wife. The shame attaching to divorce may be 
recognized in the well-known Rabbinical senti- 
ments, “‘He who divorces his wife is hated be- 
fore the Lord’’; ‘‘God’s altar sheds tears for him 
who divorces the wife of his youth.” 





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Bill of Divorce —Get 





DIVORCE AND CHALITZAH 165 


The divorce is always conducted in the pres- 
ence of the religious quorum of ten men, al- 
though originally it was conducted in the 
presence of two witnesses. It consists of the 
delivery of the bill of divorce, “Get,” by the 
husband to the wife. The bill, written in a 
mixture of Hebrew and Aramaic, reads as 
follows: 


OMEN Yee geet day of the week, the.............. 


se ae of the creation of the world, accord- 
ing to the number we reckon here,.............. the 
city, which is situated on the river.............. and 
contains wells of water, I............ SOM OP Gis tarts 
who stand this day im.............. the city situated 
on the river...:..:....... and containing wells of 
water, do hereby consent, with my own will, 
without force, free and unrestrained, to grant 
a bill of divorce to thee, my wife.............. 
daughter of..........:..... who hast been my wife 
from time past, and with this I free, release 
and divorce thee that thou mayest have con- 
trol and power over thyself from now and 
hereafter, to be married to any man whom 


166 DIVORCE AND CHALITZAH 


thou mayest choose and no man shall hinder 
thee from this day forevermore, and thus thou 
art free for every man. And this shall be unto - 
thee from me a bill of divorce, a letter of free- 
dom, and a document of dismissal, according 
to the laws of Moses and Israel.” 

The document is always signed by two 
witnesses.” 

The laws, governing the writing of the bill 
of divorce, as found in the Shulchan Aruch,? 
are of interest. We shall cite only a few of the 
more important. The bill of divorce must be 
written in twelve lines, with durable ink, on 
parchment, prepared like that of the scrolls of 
the law. It must not be mutilated. It must be 
delivered to the wife in person, either by the 
husband or by an agent appointed for this pur- 
pose. It must not be written on Friday. It 
must be free from mistakes or repetitions. Be- 
fore it is written the writer must draw thirteen 
lines across the parchment, twelve for the bill 


2 Mielziner, “Jewish Law of Marriage and Divorce,” 
and Amram “Jewish Divorce Law.” 
3 Eben Haezer, 120-153. 


DIVORCE AND CHALITZAH 167 


itself and a thirteenth line divided into two 
halves for the signatures of the two witnesses. 
Every letter must stand by itself; that is, it 
must not be connected with others. Nor must 
the letters of one line run into another line, 
either above or below. The witnesses and 
writer, husband and wife, must not be in any 
way related. The bill of divorce must be 
handed to the wife while it is day and not at 
night. 

An institution, which is in vogue in many 
communities, and reminds us of divorce pro- 
ceedings, is ‘‘Chalitzah,” the act of loosening. 
By means of it the childless widow of a man is 
emancipated from the duty of marrying the 
dead man’s eldest single brother. A marriage 
between a childless widow and her husband’s 
single brother is called ‘““Yibbum,” from the 
Hebrew “Vabam,” brother-in-law. Its Eng- 
lish equivalent is ‘“‘Levirate.” This peculiar 
marriage, called ‘‘Levirate marriage,” together 
with the form of emancipation from it, is based 
on the following Biblical law: 


“If brethren dwell together and one of them die and 


168 DIVORCE AND CHALITZAH 


have no child, the wife of the dead shall not marry 
without unto a stranger; her husband’s brother shall go 
in unto her, and take her to him to wife, and perform 
the duty of a husband’s brother unto her. 

And it shall be that the first born which she beareth 
shall succeed in the name of his brother, which is 
dead, that his name be not put out of Israel. 

And if the man like not to take his brother’s wife, 
then let his brother’s wife go up to the gate unto the 
elders and say: My husband’s brother refuseth to raise 
up unto his brother a name in Israel; he will not per- 
form the duty of my husband’s brother. 

Then the elders of his city shall call him and speak 
unto him, and if he stand to it and say: ‘I like not to 
take her’; 

Then shall his brother’s wife come unto him, in the 
presence of the elders, and loose his shoe from off his 
foot and spit in his face, and shall answer and say: ‘So 
shall it be done unto that man that will not build up 
his brother’s house.’ 

And his name shall be called in Israel, the house of 
him that hath his shoe loosed.” 4 


The object of the “levirate’’ marriage was 
not only, as shown in the Biblical text quoted, 
to preserve the name of the dead husband but 
also to keep the tribal portion of the dead hus- 
band in his tribe, as the brother became, accord- 
ing to the old Israelitish Agrarian law the heir 


4 Deut. 25:5-10. 


DIVORCE AND CHALITZAH 169 


of the dead man’s property by marrying his 
wife. The ceremony attending the separation 
of all ties between the widow and brother-in- 
law consists of the loosening of the brother-in- 
law’s shoe by the widow, whereupon she spits 
out before him saying: “So shall it be done 
unto the man, that will not build up his 
brother’s house.” ‘Three judges, for the most 
part the Rabbi, and chief officers of the congre- 
gation, must attend the ‘“Chalitzah.” These 
must be related neither to one another nor to 
any of the parties seeking the emancipation. 
During the ceremony the religious quorum of 
ten men is required. The “Chalitzah” dare not 
take place before ninety-two days after the 
death of the husband. The widow is expected 
to fast on the day of her emancipation. The 
shoe to be loosened is that on the right foot of 
the brother-in-law. During the entire ceremony, 
the judges are expected to sit and the parties to 
the separation are obliged to stand. When the 
shoe is loosened the brother-in-law must stand 
firm upon the right foot and in no way assist the 
widow while she loosens the shoe with her right 


170 DIVORCE AND CHALITZAH 


hand. She is not permitted to use the left 
hand. When the shoe is off, she throws it from 
her as far as possible. The widow then expec- . 
torates before the brother-in-law and all persons 
present exclaim three times: ‘““The bare-footed.” 
The brother-in-law returns the shoe to the 
judges, from whom he originally received it, 
and they say to him: ‘‘May God be gracious 
unto thee, that the daughters in Israel will never 
have to marry the brother of a dead husband, 
or receive ‘Chalitzah’ from him.” At the 
“Chalitzah” a document is handed by the 
brother-in-law to the widow as a sign of cessa- 
tion of all mutual obligations.° 

In order to prevent brothers-in-law from 
abusing the “Chalitzah” by exacting large 
indemnity from the widows who often desire to 
be emancipated, brothers-in-law are obliged to 
sign a document ‘“‘Shtar Chalitzah,” on the day 
of a young couple’s marriage, stipulating, that 
they will give ‘“‘Chalitzah” without the claim of 
a remuneration. 


5 Shulchan Aruch, Eben Haezer, 169. 


DIVORCE AND CHALITZAH L7a 


In many communities this ceremony has dis- 
appeared entirely. The conference of Amer- 
ican Rabbis held in Philadelphia in 1869 and 
the one held at Augsburg in 1871 ruled the 
Chalitzah as unnecessary for Jews of the pres- 
ent time.® Attention is also called to the fact, 
that the religious ceremony of divorce has, by 
the Reform Synagogue, been abrogated and the 
civil divorce is by it regarded sufficient to annul 
matriage. 


6 Mielziner, “Jewish Law of Marriage and Divorce.” 





CHAPTER XIII 


MourNING CUSTOMS 


The last ceremonial in the life of a man is 
the death bed scene and the mourning which 
follows in his honor. It is these which we will 
now consider. 

When the persons surrounding a patient 
notice, that there is no hope for recovery and 
that death is a matter of only a very short time, 
they prevail upon the patient to make a confes- 
sion of his guilt. For this purpose the Rabbi 
is not summoned. Any person may receive the 
confession, as the confession is not analogous 
to the last sacrament of the Church. The last 
words of the dying Jew are always: ‘Hear, O 
Israel, the Lord is our God, the Lord is one”, 
recited once; “Praised be the name of His glo- 
rious Kingdom”, recited three times; and “The 
Lord, He is God”’, recited seven times. If the 
patient is too weak to pronounce these words, 


173 


174 MOURNING CUSTOMS 


those in attendance do so for him. In the case 
of a woman’s death, persons called in to be 
with the dying, are usually women. When the 
patient is pronounced dead all present say: 
nox moa “Praised be Thou, O Judge of 
Truth!” 

Among most Jews, when death takes from 
them some near relative, a garment is rent by 
each of the bereaved as a sign of grief. This 
rending is termed ‘“‘Keriah,” tearing. The mo- 
ment a person dies, a light is kindled, which is 
kept burning for thirty days and is rekindled at 
every anniversary of the person’s death. Light, 
as has been said before, is that with which the 
Bible compares the soul of man. When the 
light is rekindled on the occasion of an anni- 
versary, it is kept burning for twenty-four 
hours, from sundown to sundown. The moment 
that the earth covers the coffin, containing the 
remains of the departed, the mourning of the 
family begins. It is then, that its members 
commence to recite the “Kaddish,” mourner’s 
benediction, at every service during their period 
of mourning. There are several forms of the 


MOURNING CUSTOMS 175 


“Kaddish,” the language of which is Aramaic. 
The most common form Is: 


“The great name of God be exalted, and sanctified in 
the world, which He created, according to His will. 
May His Kingdom be established in your life, and in 
your days, in the life of the whole house of Israel, now 
and forever. Amen. 
His great name be glorified forever and aye. 
Render praise and benediction, glory and exultation. 
Speak of eminence and excellency. Sing songs and 
hymns to His hallowed name. Give praise to Him 
Who is exalted high above all benedictions and hymns 
which are uttered in the world. Amen. 
May the Lord of Heaven and earth grant eternal 
peace and a full participation of the bliss of eternal 
life, and mercy to Israel, to all the righteous and to all 
who departed this life in the fear of the Lord. Amen. 
May heaven’s fullness of peace and life be granted 
unto us and all Israel. Amen. 
May He, Who makes peace in His heavens high, 
also bestow peace upon us and all Israel. Amen.” 1 


For seven days, known as “Shibah,” includ- 
ing the Sabbath, on which there is no mourning, 
and the holidays which modify or set aside the 
mourning, the mourners, namely the members 
of the immediate family of the departed, sit 
either upon the floor or on low stools, as a sign 


1This English rendering is taken from Isaac M. 
Wise’s Minhag America. 


176 MOURNING CUSTOMS 


of their abject condition and profound grief. 
During this period every vocational duty is dis- 
continued. On every morning and evening of 

the ‘“‘Shibah,” services are conducted in the | 
house of mourning. Friends usually send 
mourners their food. In some communities the 
period of this mourning, perhaps appropriately 
termed ‘‘first mourning,” is shortened to three 
days, and, in others to one day, owing to the 
inability of many people to discontinue business 
for seven days without incurring ‘great losses. 
On the Sabbath eve, after the burial of a rela- 
tive, the mourners, who remain in waiting in the 
ante-chamber of the synagogue during the early 
part of the service, are escorted into the syna- 
gogue proper by the precentor, just before he 
welcomes the Sabbath. To do this the precentor 
leaves the bema, and approaches the door with 
words of consolation. The ‘‘Shibah” is followed 
by a second mourning. “Shloshim,” thirty 
days, of which the “Shibah” forms a part. For 
eleven months, from the time of burial, mourn- 
ers attend every day all services in the syna- 
gogue, in order to recite the “Kaddish.” During 


MOURNING CUSTOMS 07:7 


the first week, the mourner does not go to the 
synagogue, for services, as previously remarked, 
are held in the house of mourning. Eleven 
months were designated, undoubtedly in order 
to separate the year of mourning from the im- 
mediately following year. According to the 
“Shulchan Aruch” the length of time, during 
which the “Kaddish”’ is recited, varies accord- 
ing to the relationship of the surviving kinsman 
to the departed. Modern usage, however, pro- 
vides for its recitation for eleven months for 
every bereavement in one’s immediate family. 

Another occasion of hallowing the memory 
of the dead, as well as praising God for one’s 
bereavement, is the Memorial service conducted 
periodically during the year in the public service 
of the synagogue. 

The customs of burial and mourning are not 
the same in all countries. It should be noted 
that the Jewish dead are seldom buried in any- 
thing but a plain white linen shroud and in plain 
board coffin. 

This uniformity in the attire of the corpse 
and in the material of the casket is based on 


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178 MOURNING CUSTOMS 


the desire to conform to the Biblical passage: 

“‘Naked I come out of my mother’s womb and 

naked shall I return thither,” ? not to mention 
the desire to emphasize the equality of all men 
in death. 


2 Job 1:21. 


CHAPTER XIV 


RITUALISTIC SLAUGHTERING 


Before closing the treatment of Jewish cere- 
monial institutions, a word should be said about 
the ritualistic slaughtering of animals fit for 
food among Jews. A few statements will suffice 
to convey a fairly definite idea concerning it. 
The method of killing animals for food among 
Jews consists of severing the trachea and 
cesophagus of the animal by means of a knife, 
entirely devoid of notches, so that the blood 
may flow easily out of the body through the 
slit made. Slaughtering is not directly com- 
manded in the Pentateuch. The verse on which 
slaughtering is based is: 


“Only be sure that thou eat not the blood for the 
blood is the life. And thou mayest not eat the blood 
with the life.” 1 

The knives, “Challafim” used differ in size, 


1 Deut. 12:23. 


179 


180 RITUALISTIC SLAUGHTERING 


according to the size of animals to be slaugh- 
tered. For fowl there is a small knife, for small 
cattle a larger one, and for big cattle one of © 
extraordinary size. The act of slaughtering is 
known as “Shechitah” and the person perform- 
ing the act is titled ‘‘Shochet,” slaughterer. The 
“Shochet” must be a person qualified by know- 
ledge. His examination before competent 
judges, if passed successfully, is called “Kab- 
balah.” The ‘‘Shochet,” after a careful exam- 
ination of its various vital organs, passes upon 
the fitness of the animal slaughtered for food. 
If he finds the animal sound he seals the parts 
with the mark ‘‘Kosher” meaning, “‘fit for food” 
in contradistinction to “Terefah” meaning 
“unfit,” and originally signifying something 
torn by a wild animal. In this connection the 
following passage is of interest. ‘And ye shall 
be holy men unto me; neither shall ye eat any 
flesh that is torn of beasts in the field; ye shall 
cast it to the dogs.” * All animals are “Terefah” 


2 Rx 22s31. 


1 Knife for Slaughtering of Fowl 

2 Knife for Slaughtering of Small Cattle 
3 Knife for Slaughtering of Large Cattle 
4 Circumcision Knife 


Chalafim 








RITUALISTIC SLAUGHTERING 181 


which are found unsound, have died,* or are 
killed by other means than that of slaughtering. 
It is hardly necessary to state, which animals 
are permitted for food among Jews. Leviticus 
rr and Deuteronomy 14 are explicit on this 
subject. Let this general principle suffice as a 
statement of the guiding rule observed. Of 
animals, living on the dry ground, only such are 
eaten, which chew their cud and divide their 
hoofs, while of animals, living in the water, 
only such are eaten which have scales and fins. 
It should, moreover, be observed, that certain 
parts, of animals permitted for food, are for- 
bidden. They are blood,* fat,° and the hind 
quarter on account of containing the sciatic 
nerve. The hind quarter is avoided as food on 
account of the narrative in Genesis, which con- 
cluding the story of Jacob’s wrestling with the 
angel of the Lord, tells: 


“Therefore the children of Israel, eat not of the 
sinew which shrank, which is upon the hollow of the 


3 Deut. 14:21. 
* Deut. 2623. 
5 Lev. 7:23. 


182 RITUALISTIC SLAUGHTERING 


thigh unto this day, because he touched the hollow of 
Jacob’s thigh in the sinew that shrank.” 6 


Another fact to be mentioned here is, that 
nothing made of milk in any form, like butter 
or cheese, is used by Jews together with meat or 
fat of any kind, the meat of fish alone being 
exempt. This custom is based on the Rabbinical 
rendering of the Biblical passage “Thou shalt 
not seethe the kid in its mother’s milk.” * 

The rules of the killing of animals among 
Jews and those governing the diet of Jews were 
no doubt prompted to a great exent by hygienic 
considerations. 

These are the main ceremonial institutions 
of the Jews. There are a great many more of 
minor importance. To treat them all would 
be an almost interminable task. The descrip- 
tions given in the course of these chapters suffice 
to give a fair idea of institutions practiced by 
most Jews in their synagogues and homes, and 
of many institutions to which Jews are expected 
to conform in the course of their religious life. 


6 Gen. 32:32. 
TH x. .20219, 


INDEX 


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INDEX 


Aaron (House of), p. 140 
Aaronite, p. 141. 
Abin, R., p. 19. 
Abraham Ibin Ezra, p. 108 


Abrahamitic Covenant, p. 


129. 
Accents, p. 40. 
Afikomen, p. 120. 
Agrarian Law, p. 168. 
Akibah, p. 81. 
Alexandria, pp. 13, 16. 
Almemar, p. 24. 
Amulets, pp. 106, 108. 
Anan Ben David, p. 57. 
Animals permitted 

Food, p. 181. 
Antioch, p. 16. 
Anniversaries of Death, p 

111. 
Antiochus Epiphanes, p. 97 
Arba Kanfoth, p. 61. 
Architecture, p. 16. 


fo 


Ark, pp. 24, 27. 

Ark of Covenant, p. 28. 
Ashi, p. 17. 

Atarah (crown), p. 58. 
Athens, p. 16. 


Bar Mitzvah, pp. 35, 145, 

Bare-footed, p. 170. 

Bathing, p. 137. 

Bema, p. 24. 

Benediction, p. 114. 

Berches, p. 113. 

Betrothal, p. 154. 

Blood of the Covenant, p. 
130. 

Booth, pp. 94, 122. 

Breast-plate, p. 32. 

Bridegroom of Genesis, p. 
96. 

Bridegroom of the Law, p. 
96. 

Burial Customs, p. 177. 

Burial Shrouds, p. 92. 


Caesarea, p. 16. 

Calendar, p. 73. 

Candelabrum, p. 98. 

Candlesticks, p. 112. 

Capernaum, p. 16. 

Card-playing, p. 126. 

Caro, Joseph, pp. 25, 29, 
78. 

Chalitzah, p. 167. 


185 


186 


Chalitzah (Document of), 


p. 170. 
Challah, p. 113. 
Chant, p. 40. 


Charoseth, p. 118. 
Christian Influences, p. 148 
Chuppah, p. 154. 
Circumcision, pp. 30, 127. 
Circumcision of the Dead 


p. 130. 

Circumcision Instruments, 
Dill: 

Circumcision (Manner of) 
Pevlsl. 

Circumcision (Postpone 


ment of), p. 130. 

Circumcision of Proselytes 
ROA: 

Circumcision and Sabbath 
p. 131. 

Circumcision (Time of), p 
129. 

Citroti Deno: 

Cohen, p. 36. 

Confirmation, pp. 82, 149 

Conversion to Judaism, p 
137: 

Corinth, p. 16. 

Court for Men, p. 21. 

Court for Women, p. 21. 

Crusades, p. 80. 

Curtain; p27: 


INDEX 


Cycles (Pentateuchal), p. 
38. 


Damascus, p. 16. 

Day of Atonement, pp. 61, 
Ob 123; 

Day of Blowing the Trum- 
pet, 87. 

Day of the Giving of the 
Law, p. 82. 

Day of Judgment, p. 87. 

Day of Memorial. p. 87. 

Decoration, p. 20, 

Divorce, p. “163. 

Divorce (Bill of), p. 165. 

Divorce (Grounds of), p. 
164. 

Dowry, p. 164. 


Ecclesiastes, p. 95. 
Egg, p. 118. 
Elijah, p. 133. 
Ephesus, p. 16. 
Esther, p. 100. 
Evil Eye, p. 108. 
Ezra) pp..0, 37. 


Fast, pp. 154, 169. 
Fasting, pp. 78, 92. 

Fast of First Born, p. 78. 
Fast of Ab, p. 84. 

Fast of Esther, p. 85. 
Fast of Gedaliah, p. 85. 


INDEX 


Fast of Tebeth, p. 85. 

Fast of Tammuz, p. 84. 

Feast of the Asmoneans, p. 
97. 

Feast of Assembly, p. 95. 

Feast of Booths, p. 93. 

Feast of Dedication, 
OF S125, 

Feast of Lots, pp. 99, 

Feast of Tabernacles, 
88, 96, 126. 

Feast of Weeks, pp. 82, 83, 
149. 

Festival of Rejoicing Over 
the Law, pp. 34, 48, 96. 

Fire Signals, p. 75. 

First Mourning, p. 176. 

Four Cups of Wine, p. 119. 

Fringes, p. 59. 


PP. 


125. 
PP. 


Galleries, p. 22. 

Get, p. 165. 

Glass (Breaking of), p. 157. 
Girls( Naming of), p. 138. 
Gloves, p. 48. 

Goblets, pp. 70, 160. 
God-father, p. 155. 


Habdalah, pp. 66, 116. 
Hadrian, p. 80. 
Half-holidays, pp. 78, 93. 
Haphtaroth, p. 37. 

Head Covering, p. 46. 
Hillel, p. 98. 


187 


Hillel II, p. 81. 

Holy Vessels, p. 31. 
Honey, p. 121. 
Hoshana Rabba, p. 95. 
Huzal, p. 16. 


Immersion, p. 137. 
Incense, p. 69. 
Ishmael, R., p. 19. 
Israelites, p. 36. 


Jatohy Ro ip N56. 

Jewish Marriage 
tions of), p. 153. 

Jewish Months, p. 74. 

Judas Maccabeus, pp. 97, 
123: 

Jubilee, p. 88. 


(Condi- 


Kabbalah, p. 180. 
Kabbalists, p. 91. 
Kaddish, pp. 175, 177. 
Karaites, pp. 56, 94. 
Keriah, p. 174. 

Kethubah, pp. 156, 158, 160. 
Kiddush, pp. 63, 114, 123. 
Kosher, p. 180. 


Lamentations, p. 85. 

Leap Year, p. 74. 

Leaven, p. 117. 

Lebanon, p. 70. 

Levi, p. 36. 

Levirate Marriage, p. 167. 
Light, p. 174. 


188 


Luach, p. 81. 
Lunar Calendar, p. 77. 
Lydda, p. 16. 


Maftir, pp. 36, 39, 147. 

Maimonides, p. 25. 

Maror, p. 118. 

Marriage, p. 151. 

Masora, p. 29. 

Masquers, p. 126. 

Mata Mechasia, p. 16. 

Megillah, p. 100. 

Memorial Service, p. 177. 

Messengers, p. 75. 

Messenger of the Congre- 
gation, p. 24. 

Metonic Calendar, p. 74. 

Mezizah, p. 132. 

Mezuzah, p. 104. 

Minchah, p. 161. 

Mizrach, p. 109. 

Mohammedans, p. 106. 

Mohel, p. 129. 

Motzie, pp. 115, 123. 

Mourning Customs, p. 173 

Musical Instruments, p. 21 

Myrtle, p. 94. 


Nazareth, p. 16. 
Neginah, pp. 39, 146. 
Nehardea, p. 16. 
Nehemiah, p. 15. 
New Moon, p. 73. 
New Year, p. 121. 


INDEX 


New Year Cards, p. 121. 
Nuptials, p. 154. 


Oesophagus, p. 179. 
Omer, p. 80. 

Organ ipo 2!) 
Oshaiah, R., p. 19. 


Palm-Branch, p. 93. 

Parsees, p. 46. 

Parts of Animals Forbid- 
den for Food, p. 181. 

Passover, pp. 73, 77, 117. 

Paul, p. 47.- 

Pentateuchal Sections, p. 
34. 

Perish; ‘p13 

Perpetual lamp, p. 26. 

Pews, p. 21. 

Phylacteries, pp. 48, 51, 146. 

Plays, p. 101. 

Pointer, p. 32. 

Prayer for Dew, p. 79. 

Prayer for Rain, pp. 79, 83. 

Precentor, pp. 24, 35, 41, 
etc. 

Presents, pp. 125, 126. 

Procession, p. 97. 

Puzzles, p. 124. 


Quorum, pp. 44, 161, 165, 
169. 


Rab, p. 17. 


INDEX 


Rabbenu Gersham, pp. 159, 
164. 

Rabbenu Tam, p. 56. 

Rabbina, p. 158. 

Ram’s Horn, p. 88. 

Rashi, p. 56. 

Redemption (Cost of), p 
140, 

Redemption of First-born 
p. 139. 

Redemption Money, p. 145 

Redemption (Origin of), p 
140, 

Religious Majority, p. 148 

Removal of Scrolls, p. 40 

Ring, pp. 156, 158. 

Robes, p. 31. 

Rome, p. 16. 

Rosh Hashanah, pp. 76, 87 

Ruth, p. 82. 


Saadya, p. 89. 

Sabbath, pp. 63, 111. 
Sabbath Lamps, p. 111. 
Samaritans, p. 38. 

Schul, p. 14. 

Scribe, p. 31. 

Scroll (Reading of), p. 33. 
Scrolls, p. 29. 

Second Mourning, p. 176. 
Seder, p. 117. 

Sefirah, p. 80. 
Selichoth, p. 88. 
Sending of Gifts, p. 125. 


189 


Separation of Sexes, p. 22. 

Shadchan, p. 153. 

Shammai, p. 98. 

Shammash, p. 98. 

Shank-bone, p. 118. 

Sharshia, p. 90. 

Shechitah, p. 180. 

SHMbat OD Lede oe 

Shield of David, pp. 20, 31, 
56, 107. 

Shloshim, p. 176. 

Shochet, p. 180. 

Shulchan Aruch, pp. 25, 29, 
etc, 

Sidra) \pinoo: 

Slaughtering, p. 179. 

Slaughtering (Knives of), 
p. 180. 

Small Praying Scarf, p. 61. 

Solemn Days, p. 87. 

Song of Songs, p. 81. 

Sopher, p. 30. 

Soul, pp. 92, 174. 

Sounds of Shofar, p. 90. 

Spices, p. 67. 

Spice Boxes, p. 70. 

Students of Talmudic 
Schools, p. 46. 

Sub-section, p. 35. 

Sura per 

Synagogue, pp. 12, 66. 

Synhedrin, p. 75. 


Tablets, p. 27. 


190 INDEX 
Valithyipp.-58,) 155. Unleavened Cakes, p. 118. 
Taper, pp. 71, 92, 98, 99,| Uraniah, p. 22. 


123. Washing of Hands, pp. 44, 
Tartiel, p. 90. 114 


Ten Days of Penitence, p Watch-night, pp. 83, 95. 


87. Wedlock, Forbidden. p. 152. 
Terefah, p. 180. Willow, p. 94. 
Thessalonica, p. 16. Witnesses, p. 75. 

Three Weeks, p. 84. Worms, p. 22. 
Tiberias, p. 16. Wrapper, p. 31. 


Trachea, p. 179. 
Trendel, p. 124. 
Trope, pp. 39, 146. Zemiroth, p. 115. 


Yibbun, p. 167. 


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